The Ajivikas

T H E AJ I V I K AS

A Sho r t H i s to ry of thei r R el igi on avi d gﬁéi lo sopli y g

PA R T I H I STO R I CmA L SU MM AR Y

I n tro duc ti o n

The History o f th e Aj i vik as c an b roadly be divided

n h erio ds i n m i to t ree p co with the three ain

a o f mn st ges develop e t ich their do c tri n es h ad

a a passed . The ge n eral f cts bout these periods are

mm to n a su ed up below with a View i dic te the precise n a ma n o n i n ture of the proble s th t co fr t us the study of w a . n mare s e ch The periods a d proble s a follo s

1 - PE R I O D M A K K H A L I . . PR E

Pro bl em— o f a d an s The rise religious or er of w der

‘ n a o m i n mn a i a a g e dic ts c lled the Aj vik fr Van aprasth a o r V ai khan asa order of the

ma in a a d t h e her its , hostile like ttitude tow r s

n mn an d V i k h n asas a a a a religio of the Br h s the ,

e mn ma li o f a n b arin g yet so e i delible r s the p re t

s ma n i n n ew Bhi k su a ra a ; higher sy thesis the

o r s ama o f a orderm. of the three four r s the an Brah s .

PE 2 M A K K H A L I R I OD . .

m— a i n Prml e s i a n n . Elev t o of Aj vik religio i to a philosophy of life at the han ds o f Mak khal i 2 T HE AJIVIK AS

a a n n Gos l ; his i debted ess to his predecessors ,

a n n m a S rel tio s with the co te por ry ophists , an d

nal n n origi ity of co ceptio .

3 OST- MAK K H AL I E R I D O . . P P — m The further develop e n t of Aj i v ika

e i n o f A an n a n i r lig o , the process ry colo is tio n

I n i a S a A an ' ﬁn a d , the pre d of ry culture , the l

n n of u n m exti ctio the sect res lti g fro gradual

an mn r a tr sfor atio o bsorption o f the Aj i vika

ama a n n a a S a an d i to the Dig b r J i , the hiv ite others ; other causes of the declin e o f the faith ; the i n ﬂuen ce o f Aj i vika religion an d

o n a n mmn d n m a philosophy J i is , Buddhis Hi duis ;

mn a n n o f deter i tio of the ge eral ch ar acter a

o f n n history I dia religio n .

1 R E - H AL D P MAK K I E R I O . . P

. f mm o i a n d as The History the Aj vik s co e ce , the 1 s n a an a V acch a wh o Buddhi t records i dic te , with N d

’ i n a Sarnk i c c was succeeded leadership of the sect by Kis a . The third leader o f the Aj i vikas an d the greatest

- i n mo f a expon en t o f their religio philosophy the ti e Buddh

a akkh ali a a n mn n as ama w s Got M Gos l who is ofte e tio ed 2 n i n d a a the seco d the Bud hist list of six heretic l te chers .

k n d i n m I n the ﬁrst four N i ayas a the ost o f the Pali

n n a a cha a amki a ma a V c n d a cc an d m S texts co e t ries N d Kis 3 ar man mn amn e a h rdly ore th ere es , si ce these Buddhist sacred books keep us e n tirely i n the dark regardi n g the

n a i two a n i n perso l h story of the te chers . It is o ly the

an n a ata a an d ma h mn a C o ic l J k Book its co e t ry t t we

n d m ﬁ n n a a V ac ch a amn n the e tio of Kis o g the seve

1 Ma h ima h 23 24 A utt a . 8 . 5 ar a 384 n , I , p ; I , p g , P rt III , p . . 9 i E . . a h i mn Ma 2 . g , D gh . I , p . JJ , II , p . ’ Pa aﬁca ﬁdan i s i i s e ne e e n . 463 : Tatth a N an do ti s n amalh p ( C ylo d t o ) , p t as a ,

’ ’ ’ ’ ac c h o ti o ttarii K i i a m o t as mnak V s sa n a Sa i c co ti o tal i l g ; t , g t . HI STORICA L SU MM AR Y

mn f n n a a man d a c hief pupils o a re ow ed Br h her it te cher 1 m a n t l n amarab h an . n as o i a S J a ed g The her it , k ow p

to a n a i n o n e of a a a his p re ts , is ddressed the J t k verses 2 f mn amas K on daﬁﬁa Sk K au i by his a ily e ( . nd nya ) .

ma w as u on an Godhav ar i His her it ge b ilt the b ks of ,

i S n ha n K ai h a . m the v tt forest eei g t t his her itage

aman d w as n o m for th e mbec e crowded , there roo o f a m ultitude scetics to dwell there , he ordered ost

a n m mof his chief pupils to go elsewhere , t ki g with the n f a a y thousan ds o ascetics . But Kis V ac ch a was o n e

e n n s n o f a of those who , f llowi g themi tructio their te cher , n n a i n we t away alo e . He c e to live the city of

u mmn n K b h av ati i n n D an dak i , the do i io of Ki g i . It s related i n the Jataka th at this ki n g havi n g sin n ed again st

a V aé h a mw as c Kis , the guileless her it , destroyed with his

a n m mn n a re l , excludi g its three subordi te ki gdo s , of which

h k a an d Bh mrath W K n A a i a a amn a n a the i gs K li g , tt ere o g 3 l r h a the ay followers of Sa ab anga . The Jat ka literature o f the Buddhists also preserves a brief accou n t of an other

amk an ma S i a wh ar h m c c o S ab a a a n Br h her it c lled , like g

ﬂ’ as a B o dhi satta m is ho n oured It is to be judged fro ’ ’ amki ca s a n to a V ac c h a s ma n i n S c llusio Kis hu ili tio 5 a a was a t e a the p st th t he successor of h l tter . But n V ac h a n or mk c either Kisa c Sa i ca is represen ted i n

a a a as a a i a the J t k le der of the Aj vik sect . Further , i n view of the discrepan cy th at exists between the

mn o m n a a n a n can a two es, by stretch of i gi tio Kis

an rmn a h n a V a cha V ac c a c . m be tr sfo ed i to N d The sa e

i n n n n tw o n m a a m difﬁculty rises co ectio with the es Sa

mk a n o a an d a Sa i c c sa an ki e Kis , si ce the epithet Ki (le ) ,

n n amw s mn a a a a n a pplied to the seco d e , pp re tly , e t to

1 Ja a a N 52 2 . t k o .

’ 2 usb oll s Ja a a 1 4 Fa . 0 . t k , V , p

’

l l Ja k 1 35. Fausb o s a a . t , V , p

- I i d . 1 51 V . 277 . b , V , p ; , p 5 bi d . 267 . I , V, p 4 THE AJIVIKAS

n i k a a ml l h i a s n m a a disti guish the Aj vi le der fro es kes ,

a an d I n n o f amki c c . a S n the rest poi t f ct , the , there is n o other gro un d to j ustify the ide n tiﬁcation of Kisa

' V acch a an a V ac ch a Sarn ki c ca a with N d , or of with Kis

Samki cc a an a a th rab h e Sa an a , th the f ct th t views of g ,

t a a V ac c ha a a / i o ri the e cher of Kis , be r p , like those of

mamki c ca n t S a mo a a the her it , close rese bl ce the ethic l teachi n g o f Makkh ali Gosal a at whose h an ds the Aj i vik a

a a religion attain ed a philosophic l ch ar cter . Without

ma o n a ab n as n bei g dog tic such disput le poi t this , I can not b ut stro n gly feel th at all possibl e e n quiries c o n

n n an a V ac ch a an d a amki c ca are to cer i g N d Kis S sure lead the historian back to a typical represe n tative of the

n a a V aikh n asa n an m a a a V pr sth or order of I di her its , h as ar b a a. am S a n such g The s e , I believe , will be the

n a we n n Ja n a i evit ble result, if e quire i to the i history of

k 1 5 n 5th Gosala Man haliputta . The th sectio of the ’ n A a mn n h v Su a a a mn as B a a at n i J i g , co o ly k ow the g tr

n a n a a n sto rv o f n mn a a a a a co t i s qu i t six p st re i tio s of Gos l ,

mmn n n s khali n a a ma a Ma co su ted by his prese t re i tio n 1 i n n a . a m putt It is stated th t Gosala his ﬁrst hu a existe n ce was born as Udai K undiyayan a wh o left his

ma i n u an d a a ho e e rly yo th for religious life , th t fter

' a n a Samkhan arn n h vi g cquired (higher k owledge) , he

f mn f u n derwen t the seve n ch an ges o body by ea s o re an ma n an ma n u n n n i tio . The seve re i tio s were dergo e successively b y Gosala sin ce his U dai - birth i n the bodies o f

k i ﬁ a a a fo r 1 E e a a S . a R a a ih ( ) n jj g ( R n j y ) , outside y g , 2 1 years m 2 Mal lara a Udda a u ra 2 1 a ( ) , outside nd p , for ye rs

n am 3 a a a 20 a ( ) M diy , outside C p , for ye rs

4 R a V an arasi 1 9 a ( ) oh , outside , for ye rs

’ ' 1 mth e Bh a av ati i n R o c k h i l l s i e th e a e n i See e a s xtr ct fro g L f of Buddh , App d x

252 . II , p . HI STORICA L SU M M A RY 5

5 Bh rad a dai Sk . B haradv a a u Al abhi a ( ) ( j ) , o tside y , fo r 1 8 ye ars

6 A una Go ma u u tta d V esali 1 ( ) jj y p , outsi e , for 7 years ;

’ 7 al a Mank h ali utta at Sav atthi i n H alahal s ( ) Gos p , a

t az a 1 6 a po tery b r , for ye rs .

O n e n e n med o t be surprised i f i n th i s fan ciful en u erati o n an d n v e n an ma chro ology of the se re i tion s u n der gon e by Gosala si n ce his U dai - birth duri n g a period o f 1 1 7 years there is preserved a gen ealogical succession of

n i a a t a o f seve Aj vik le ders , ogether with list such suc i c ess v e geographical ce n tres o f their activities as I taya

a Uddan a u r m , d a a a V an arasi Alabh i a V esal i gih p , C p , , y , v at h an d Sa t i . is at an a n ma This y r te the o ly legiti te

n n a m n mn n i fere ce to be dr w fro the a er i n which Gosala Ma kh ali u tt m n a a n u m p is de to e erate an d describe his

mn n an a i Bha av ati I t i s n o t fﬁ re i tio s the g . di cult to

a a n a a a th e d an ma i n scert i th t Gos l used wor re i t o rather

i n a s n d i n at e c o ar n . d d t man o ﬁgur ively , v se se He e

h a o n e a a n d was o n as t ereby th t te cher h vi g die , reb r

an a o n e ad a i n a awa other , but th t le er h v g p ssed y , the

o f a n n a ma spirit his te chi g was co n ti n ued i rean i ted o r

L et o mi n . rejuve n ated f r the te achi n g of his successor ’ ma mn n a n e a a P mn s a cite p ss ge fro rofessor L c u a tr sl tio

o f a m V i n Bha av ati S n X the extr cts fro the g , ectio ,

t a n o f i o a n n at . a illus r tio the poi t ssue G s l is represe ted ,

i n 1 6th v a o f a as an i a a the e r his c reer Aj vik te cher , as declari n g

“ n an i n Sav atthi i n With the seve th ch ge , I left

’ ' H alah ala s potter y bazar th e b ody o f Ajj un aga an d

’ en tered tha t o f Gosala Mankhal iputta for the sp ace of

1 f 1 a 6 a . a o 6 ye rs Here by the sp ce ye rs he referred ,

as n ms i n Bha av ati n is evide t fro his hi tory the g , o ly to

’ ’ mth Bh a a v a ti See R o c k hi ll s i e the Le u mn n E s e . a s a xtr ct fro g , XV L f of

a en i 254 Buddh , App d x II , p . . 6 mTHE AJIVIKAS n f m the i n terval of ti e recko ed ro the year of his succes

n as an i v a a an d a n n o t sio Aj ik le der , cert i ly to the period

had a n a - da which el psed si ce his re l birth y . This suspicio n

i s as m n ma Sav atthi forced upo us we re e ber th t , where

a a n an mat i n n an he is s id to h ve bee re i ed his seve th ch ge ,

i amn s a is the very c ty where he bec e ﬁrst recog ised a

a n a an d n i n mf a o te cher (Ji ) , fou d shelter the pre ises l man n ml a H hal rich potter wo ed a a a.

Bh a av at a n n o t mn a The g i ccou t does e tio n the pl ce

K u di an a k U da i K au i a U a n a S . where d i y y ( y nd ny ) lived , n o r does it sta te the reason why the Udai - birth was not

n amn a t an ma n f o a cou ted o g the p s re i tio s Gosal . But it

a a a U a to o w as m a is cle rly st ted th t d i , , ho eless recluse

h a n n an n ot a n who ad obt i ed higher k owledge . C we re so a n i n mo f n a n a bly suppose , eve the idst such u cert i ty , th t

U a K u i a a a o f Ja n a Su a was Sarab h an a d i nd y y n the i tr , like g K ondaﬁﬁa Ja a a a a re resen of the Buddhist t k , just typic l pm tati v e of an an cie n t religious order of the her its ?

mn a a A re we n o t justiﬁed i n presu i g th t the Aj i vik sect

n ma n a a a o r V ai kh n asa spran g origi ally fro Va pr sth a

man d a n an n n n f order of the her its g i ed i depe de t oomt hold as the result of its gradual diﬁeren tiatio n fro

s ama ? sa a a n a the p ren t a r I would y yes , bec use ccepti g

this as a workin g hypothesis the histori an c an well explai n why the Aj i vikas represen ti n g as they did a

mn an an a n i n o f an n religiousorder w deri g e dic ts , t go istic d m f man an ma to n o a an y w ys the religio Br h s Her its ,

ma a of au should an d did retain so e cle r tr ces the smtere mo f n n a ode discipli e followed ge er lly by thme her its i n a n a the wood , ustere e ough to be cl ssed pro iscuously 2 i n certain Buddhist passages with the practices of Bha av ati a n of the Van aprasth a order . The g ccou t

’ 1 ’ H o ern le s tran sl a 2 . R o ck hil l s i e th e ha en i . 25 . Cf L f of Budd , App d x II , p

i n th e U v asa adasao en i . 4 . t o of g , App d x I , p

An uttara Pa . 2 95. g , rt I , p HI STO R ICAL SU MM AR Y

n ma n s a a a n an d an a the past re i tio Of Gos l , qu i t f ciful

n a an a a th e though it is , e bles the histori to c rry b ck history

1 a n a a m of the Aj i vik as for 1 7 ye rs cou ted b ckw rds fro

a a an d a a n ew Bhik su a n Gos l , to suppose th t order , h vi g

a n an d ml J a ki n ship with the i s the Buddhists , co plete y

n m n a m n a a differe ti ted itself , withi ce tury or ore , fro

ma . a t all Van aprastha order fro which it rose It is ,

n a n a i a h ad a eve ts , cert i th t the Aj vik s history before

mn a man a a a an d Gos l , whether th t history co e ced with N d

V accha E e a a b o th an d a n a or with n jj g , the Buddhist J i records lead us back to a Sarab h anga K on daﬁfi a o r to a

K un i an a ma as a n U dai d yay who ight be reg rded disti

h n a an n To d n m. gui s ed represe t tive of the cie t her its e y

mf w t n a a a a to sa u o m this , I r id y, ill be j st record the es

o f a few of a a a fol predecessors Gos l , procedure hitherto

n an R h an dark ar e . . B lowed by the I di ists , g . , Professor D .

an d H oern l e m h ha . . a Dr I ve to pre ise , therefore , t t the pre - Mak kh al i history o f th e Aj i vikas i s the hi sto rv o f a

mn for ative period duri g which they brought about a radimcal chan ge i n the religio us life of an cien t I n dia by a n o f a n an d m the odiﬁc tio cert i rules views of the her its an d by the gradu al differe n tiatio n of their stan dpoin t

ma fro th t of others .

2 M A K K . H A L I E R I D P O .

The cen tral ﬁgure i n the history o f the Aj i vik as is Mak kh al i Gosala whose teachin g served to supply a

philosophic b asis to Aj i v ika religion . His career as a

a n to i n Bh a av ati recluse covers , ccordi g his history the g ,

a 241 a short period of ye rs , Of which the ﬁrst six were

umi I n n i n i h man a Pa ab proﬁt bly spe t n y , the co p y of

a h met f m a i a mad o r i n N l a amd a M h v r who he the ﬁrst ti e ,

n a R a ih A ft r a a a n e r ay g a . e close ssoci tio for six ye ars

two a a e n iddh atth a m the scetics separ t d i S ga a o n accou n t

o f a t n a ff n a a mn d n a doc ri l di ere ce th t rose betwee the , 8 T HE AJI V I K AS

met a n ever fterwards but o n ce i n Sav atthi shortly before

n mn a a a a 1 6 the ig o i ious de th of Gos l , which took pl ce y ears

r a o f a h before the Ni van M havi ra . T e bon e of con te n tion was o f an mn a a a m a a m theory re i tio which Gos l for ul ted fro

a n i a an ma n f n - o a an d his observ tio of period c l re i tio s pl t life ,

n a i t an n as a i n discrimi ge er lised to such exte t to pply it l l o f a al m. n atel to a a a y for s life Gos l for his p rt , fter the ’ a a i n n Sav atthi in H alahala s - sep r t o , we t to , where potter shop m’ f a a n o a ma a n fter six o ths course severe sceticis , he tt i ed ’ f a n ah od . m J i o a a o a There he bec e the le der sect , c lled the

v i a n 2ath ea mn an A i I was j y . the y r of his e dic cy he visited

Di sacaras an m by six or W derers with who he discussed

Di s ar s . ac a n n their respective theories These , co vi ced by

‘ ’ n n m his theory of the ch a ge through rea i ation (bautta

a mn a a a an i s p rih r ) , pl ced the selves u der his guid ce . It stated i n th e Bh agav ati th at Gosala h ad a severe attack of fever a fe w weeks before his death an d that his words

n a n n a a o f ma d m a ctio s i st te deliriu g ve rise to so e n ew

n s an d a A i v i as n a n te et pr ctices of the j y , ot bly the doctri e

ﬁn al i ti es h a aramai an d th e a c m of eight ( tt ) use of four

s n I n o f thin gs a dri ks an d four substitutes . spite hi s last in struction th at his body should be disposed o f

‘ ma n a with every rk Of disho our , his disciples g ve his body a public burial with al l hon ours accordi n g to his

’ a was n n origin al i n s tructio n s . His de th coi cide t with

n n mwar n man t a a n a i port politic l eve t , ely the betwee

f V e l i Ama an d n C e a a O sa . Ki n g K o niya of g Ki g d g There is i n dication i n the Bh agav ati accou n t of Gosala

a a man th at b e viewed the grotesque pr ctices of the Br h

ma d fo r n an a n . ascetics with co te pt It is rel te , i st ce , th t

‘ at the sight o f the ascetic V esi yayana sittin g with up

man d n a i n a . sun raised ar s uptur ed f ce the gl re of the , ’ mn was a while his body sw r i g with lice , he quietly

n an d i y n a c dropped behi d , deris vel e quired of the sceti

' ” l a rh ri h rath ti E v ani kh al u sav v aj v av i pari ttaparih ra pa a . HI STORICA L SUMMA RY 9

o r a o f n whether he was a sage bed lice . His co duct ma mn a m provoked the Brah a scetic so uch th t he atte pted w ma . n a to strike Go sala with his gic po er This u ple san t in cide n t h appen ed while Mahav i ra an d Gosal a were travel

mn a n n few a m a li g together , o ths before their sep r tio , fro 1 K u mma m ma a an d n iddh t h a a a the tow S a t g to g back .

a a a a i n With reg rd to his e rly ye rs , it is rel ted the

s n i n m Bha av ati a wa n Sarav an a g th t he bor the settle e t , i n n a a n o f Sav atth i the vici ity pp re tly of the city . He

mo f a n a . a a a a Mankh al i c e low p re t ge His f ther w s , i e a mn an a n v . . n , e dic t who e r ed his li elihood by showi g a

i n an n picture which he carried his h d . O ce o n his wan

h l i mto Sarav a a deri n gs Mank a ca e an n d faili n g to Obtai n an a n a n n y other shelter , he took refuge for the r i y se so i

a o f a a man a a Go b ah ul a the cowshed (Gos l ) we lthy Br h ,

a a a so n am where his wife Bh dd brought forth who bec e

kh li u tta ams a a Man a . n a n b e f ous Gos l p Whe grow up , a n o f a a o f dopted the professio his f ther , th t is , a

Mankh ali . I n an n a a a n m his w deri gs , Gos l h ppe ed to eet

i n N l amd n a a a i a a a n a R a a iha the you g scetic M h v r , e r y g , an d n a a a a m observi g th t the l tter , lthough yet ere

a n was a n a r le r er , received with gre t ho our by ich house

d Of R a a iha a a Ma av i a th hol er y g m, he ppro ched h r with e a hi as a request to ccept disciple .

a n a a n m It goes without s yi g th t qu i t hu our an d bitter iron y ru n s through the B hagav atI - accou n t o f Mankhali

a a. an a m a a n putt Gos l There is tte pt throughout , co scious eﬁo rt on a a n a a n the p rt of the J i uthor , to represe t the

a i a a as a n o f m n m gre test Aj vik te cher perso ost co te pt ible

man a a a a O n a o f n ch r cter , f low p re t ge , low professio , who was in duced to adopt the ascetic life by a prospect

ma a n an a f a a o a a i a o f of teri l g i , post te disciple M h v r , a ma n a an an am ore hei ous ch r cter th other disciple , J ali ,

son - i h - l a a a the w of M havi r . He is represen ted as an

1 ’ H o ern l e s an s a i n th e U v asa adasao en i 3 tr l t o of g , App d x I , p . . 1 0 T HE AJIVIKAS

n a f m u gr te ul wretch who deserted the co pan y of his te acher on a n a n a f n an d am ccou t of doctri l dif ere ce , sh elessly a m a n a n n n decl red hi self to be Ji , de yi g his deep i debted n a n ess to his te cher . Eve as a teacher an d leader of the

i a a av a al l a o n Aj vik sect , he is s id to h e t ught f lse d ctri es

d n m n m a erro eous vimews which did ore har th an good to to a man n . a as ki d He is de ppear a craz e before his

a i n an d a n an d n am de th his words ctio s , co fess his sh e f n o wn . m eve to his ollowers But co plete an d full Of

a Bh a av ati a n m historic l truth though it is , the g ccou t ust

n as n o f a a - n a e be co sidered productio l ter self co scious g ,

n d an n f a en b l oc s a an n a a c ot there ore be ccepted . A c o ic l

mn i ha ann a ti kh - ﬁ i ma V a t V a a ra a t co e t ry ( y p , y y p j p ) , the

- a mn s Bhagav ati s tra ust be take a later i n poin t of date

A A ra u a a a a ma e. ma m a an n . S th so e of the g s, g , y g , y g d g an d U v asa adasao are an n i n a a g , which w ti g det il bout the perso nalmhistory of Gosala, an d where the accou n t of his views is ore sober .

an a t mmm The histori is p to co it a great istake an d do

n a a a m a n i justice to Gos l , if he ccepts without proper ex i a tion the Jain a accoun t i n the Bhagav ati as a piece o f

n a I n o f gen ui e historic l record . view other records

mn d a man mn a co i g fro the Buddhists the Br h s which

i n man n th e a mn i n con tradict y poi ts st te e ts the

man n Bha av ati n o e ca a g , i plicit r li ce surely be pl ced On on al l th at the Jain a would have us believe . closely

mn n a n exa i i g the liter ture Of the Buddhists, we otice

n ma th at in all the later accou ts there is a si il r

mn a of con scious atte pt to reco struct the e rly history

a n h ma man as mi a a as Gosala i n such er to ake ppe r

n a I n person o f low pare tage n d vicious ch aracter . these

n a n a respects the later Jai a an d Buddhist tr ditio s gree .

mn t s h a h o s i ma n an B udd a n a For i st ce , g his co e ries , spe k

n a eb mn a as a a i n s a of Gosal serv t the hou ehold of ri ,

n o n a mo n an wh o walki g uddy piece of gr u d , with

1 2 T HE AJIVIK AS

n n mMank h al i Agai n st these i ge ious ety ologies Of

man a a mn n an d Mak khal i a n a an , we obt i fro P i i i port t s tr

r a mMask ari a San f settin g orth the e l i port of n , the skrit

an n i n a a . 1 . 1 54 n m. ma for Of the e P i i the s tr VI , de scribes the Mask arinas as a class of wan derers who carried

maskara r amm a o b boo staff about the . “ a a a- ma k a i - i 1 4 s r n ar v ra ak a o . 4 , M sk r nd ve u p j y h n n mn o n O a a ﬁ h m P ta al i i n i s the other h d , j co e ts the

a u a o f a n a Mask ari a was bove s tr P ni i , suggests th t the n

a Mask arin a n ot m a o f c lled so uch because this cl ss

n a a mmaff a ma ka a a w derers c rried bout the a s r or b boo st “ r as a a . mk ita Ma k ita a ma a bec use they t ught r k r ni , ’ ’ n n m a m a ma n n k r i , Do t perfor ctio s , do t perfor ”1 n ma n a i s a ctio s ; quietis ( lo e) desir ble to you .

' ’ 1 a o n amK ai a a s he l ter glosses the s e sutra i n y t

Pradi a an d as a- v ritti n mn p the K ik do ot erit a y further

n a n as are a n co sider tio , these b sed upo the authority of ’ Pataﬁ ali s Mahab has a an d al l n a a th e j y , poi t to the f ct th t 2 ma k arin as n s f a o f a n de ied the e ﬁc cy ctio . With regard to the relation o f Mak kh ali with M aha

i a ff ma n a v r , the Buddhist records di er fro the J i which

n m seeks to represe t the for er as an apostate disciple of

a wh o m a a a ma a the l tter, bec e sep r ted fro his te cher fter f a a a n o r mi . close ssoci tio six years spen t i n Paniyabhﬁ This accoun t o f Makk h al i i n the Bhagav ati is con tra

a n a mn m et i n ma a dicted by cert i st te e ts with the sa e s tr d 3 i an . n Bha av ati f a elsewhere First , the g itsel it is st ted

mn that Gosala beca e recog ised as a Jin a an d a leader o f ’ A i v i as a aha a J i n ah oo d an d the j y two ye rs before M vi r s ,

1 ’ ‘ ’ ’ Bh an dark ar s i i as n i an n i l a 1 9 1 2 . 2 89 H o ern e s Aj v k , I d A t qu ry , Vol . XLI , , p ; ’ ’ i i as E n e i a R e i i n an d E i P aﬁ i mk r a t ti a s A v k , cyclop d of l g o th cs. t al say s as a o s i j j , y a m mas a i ari v r ak a . K i a i ma k i ta a man i a an a mk it a i s n i r a mt v a k r p j h t rh r k r r k r h

i t a to ms i sre as h a a a ari v ra ak a y y k r p j h.

’ ‘ ’ See th e a i n s i n Bh an dark ar s A i i a s I n d. A n quot t o j v k t Vol . 1 9 1 2 , , XLI , ,

2 0 . p . 7

3 ’ Th i n i i e po t s d scu sse d i n H o ern l e s Tran sl ation of th e U v asa adasao p. 1 11 g , , n 255 f. . . HI STORICA L SUMM ARY 1 3

, at a a t i n a s S con th he predece sed the l t er by s xtee ye r e dly , the K alpasﬁtra rel ates th at Mahavi ra lived o n e year i n

P n h mi n h a i a b ﬁ i and a M t il y six ye rs i a. Both the Jai n a an d Buddh ist records agree i n speakin g of Gosala as a le ader of the Aj i vmik a sect an d the power l f ul expon e n t of the Aj i vika sy ste . They a so agree i n

a n i a n a a ac el ak as i n ff n c lli g the Aj vik s ked scetics ( ) , di ere

o f m- ti ti n ms a g their rules life fro those of the her it o f 1 n a a in mn n th e a a a un clean li V pr sth order , g ifyi g their

i n mz n n m n a a i n ess , e ph si i g their corruptio of or ls ,

’ mn a a me i n i n a d i puti g secul r otiv to their relig ous life ,

I n b Oth mn a a . ercilessly criticisi g their f t listic creed the

t hi mn n as A i a Sav a t a records , is e tio ed the j vik he d 2 - ma a s m I n quarters . so e of the Buddhist p ss ge we eet with

A v ak an d mi n m mi a the for j , the ter either for is ex

n mn an a n as man a an a n th pl i ed e i g e dic t worse th perso wi 3 I n a D a o f ain household ties . i logue the J a Satra

K ritan a Ardrak a a J a n a a n a a a g , , i te cher, ope ly ccuses Gos l ‘ “ mmMahasac c ak a a f o th of sexual i orality . The sutt e

M hima N a a a cc ak a a Sa a jj ik y preserves Di logue where , the ’

a n a i n to a . n i a J i , reply Buddh s questio whether Aj vik s or

o f Nan da V ac ch a a Samki c n ca a d the followers , Kis

kkh a a m Ma al i a o a m Gos l , pr ctised the st ustere ode of bodily

n a a n i n al l n ua discipli e , s ys th t they i dulged sorts of se s l 5 l a B a n a n a p e sures . The uddhist liter ture co t i s love story

’ 1 f th e A i v i s set i n th e Au a atik a a L uman n s O a Sa e s Th e rul e j y , forth p p tr ( '

r th a m a e s e M h i ika c . e as e s a e i n h m e i i n . 80 se s t e a a N a d t o , p , tho t t d jj y , I ,

3 1 8 an d i n th e i a . 1 65 sec . 1 4. p . , D gh , I , p ,

“ a mi i n h e es th e n a as a e s es ib e i n th e ab e ai n a Aga , t rul of V pr th h r t , d cr d ov J

. r si mi a e a i n th e i a 1 6 ec 4 e : 6 s . . U ai i a . 68 sec . 74 a e s s p g , p , , l r to tho t t d D gh , I , p , 1 That th e Aj i vi k as w e re n ak e d a s c e ti cs an d that Sav atth i w as th e i r h ead quar

- a . M v a a . . 1 . I n d me i s es i n th e i n a a ah 5 O . . te rs are cl ear fro two p od V y gg VI VIII f

An t V o l . . 2 88. , XLI p 3 3 hi ma N i ka a . 48 . Ma jj y , I , p “

. 41 1 se J . : i . i n S as l l 6 . a a S a K ri tan a ed . Dhan a at . C utr g ( p ) , f utr , Pt II , p tho ma u t see s a e i n s es e i a e a e e an d e who se cold wate r, ea d , cc pt th g p c lly pr p r d for th , h v i n e se i men are n o b e e an se e s b ut e are n o t rcour w th wo , ( tt r th ) hou hold r , th y ”

S m. ra anas

M . a hima . 238 jj , I , p 1 4 TH E AJIVI K A S

n m o f an i a a U ak a ma Aj vik ed p , who rried Capa, the ’ a an d U ak a m fowler s d ughter ; p describes hi self as h avin g

n a l atthi hattka i . e. a an n m bee , , w deri g e n dican t with a

aff n an a n st i h d . I h ve reaso to believe that i n the Buddhist 1 2 stories of Ciii ca an d Su n dari an eviden ce is lurkin g o f mn d ma a a n a the i or lity l ck of pri ciple of the Aj i vik s , who did n o t scruple to get the Buddh a i n to trouble by

a n ama n ma spre di g d gi g ru ours bout his ch aracter and

n a m a n m getti g up urder c se through the i stru en tality

r mn A of those two of thei wo e folk . lthough the stories declare in deﬁ n itely that al l the heretics were allied i n this

s n a i , f n a an a an co spir cy , it di ﬁcult to co ceive th t such lli ce was a fa at Sav atthi possible bec use of the ct th , where the s n was mn n t a r a a a ce e is l id , p edo i tly the he dqu r ers of the

i a an d a i a i n n Aj vik s , th t the Aj vik s were co ﬂict with other

a can ma n h a heretic l sects . But it be i gi ed t t both 3 4 Ci fica an d S n a i n i a u d r either belo ged to the Aj vik order ,

h ad n mn at an a a n n w . or , y r te , very i ti te co ectio ith it

mn m Su fﬁce it to say that we h ave pos itive state e t fro the 5 a mmn t a i a Buddhist li er ture th t the Aj vik co u ity, like

a n a o r s c n an d the J i the Buddhi t , o sisted of recluses

ma an d ma a a householders , both le fe le . It is cle r th t the

m and corruption o f their orals which the Buddhists the

a n a n n a and a a n ot foun da J i s i si u te ex gger te , is without

mn a a n n an d a ma an tio , th t so e i dividu l c ses of or l tr sgressio have o n ly bee n ge n eralised by their Oppon e n ts an d applied

f mn a t a to the whole sec . For it is di ﬁcult to i gi e th t if

a as a mma an d the Aj i vik s were body so viciously i or l

n a o n n o f s e cro ched the dece cy the civic ociety , they

n mn n th e n a a i n m a as s a could ret i , they did , i port t po tio o g

1 1 . J 1 2 1 1 0 29 . 4 440 . 6 . 8 87 a a a . 280 37 t k , I , pp , , ; II , pp , III , p IV , p f

2 - m ma a C o n e se 0 m 6 J 4 a a . o 3 . a a 1 . a . 5 t k , II , p f Dh p d y V r

3 a 280 as a n a . m h i s s i b e i n th e J a e a e a e i n a i i S e d e cr d t k , , p , f l w d r g scet c n 0 I

a ika av tth i arh Sav atthi ( pari b b j S a y ) .

l e i n th Ja a a 1 1 4 5 i mi a . . e . 1 . n i i s ib e s Su dar too , s d e cr d rly , g , t k , , p , n 30 4 A tt ra Pt . . E . u a . . g , g , III , p H I STO RICA L SUM MARY 1 5

n n a mn s m O n a a a a an rival sects . the other h d , t ki g ,

n s man an n an an d ma a we a c wo wo , well u derst d how

n mamn s a o f a to i a a such st tes thi gs c e be o g the Aj vik s ,

' mn al l a n a o r a o g the Orders , the J i the Buddhist , the

V i n av a n a a o r Sa a a s a . S iv the kt , the or the Christi The

a a ma ha av t S m U v asagadasao an d the B g a i tr ke e n tio n o f a few rich l ay disciples of Gosala belon gin g to the Vaisya

an d n as K un dak uli a c . . a a a cl ss , g , potters b kers , such y , 1 n mil l a ura a an Saddal a utt z o f K a a a citi e p p , b ker ; p , rich 2 Po lasa ura a a a a i n - potter of p H l h l , whose potter shop i n Sav atthi Gosala fou n d shelter an d spen t the greater part 3 “ - an d A amul a a z n a Sav atthi of his scetic life ; y p , citi e of .

mn n a a - Ma hi ma N ika a The jj y e tio s co ch builder who 5 A n i a . n am belo ged to the Aj vik sect ccordi g to the Dh

mmn a a a a an o f ma a a Sav at th p d co e t ry Mig r , b ker i was a 6 l ay follower of the Aj i vikas .

A mmn n That the j i vika co u ity cmo sisted of recluses an d man d a a householders , both le fe le , is well born e o ut ’ by the B uddhist versio n o f Makkhal i s doctrin e of ch ala

h — n mn n n b i ati o a abli i ati s m j y divisio of ki d i to six j or en tal

” a a a a a types . Gos l is s id to h ve pl ced the Aj i vika house 7 i n Yel l ow c l ass th e A i ika m n holders the , j y e dican ts an d A i v aki n i s i n the Whi te c l ass an d the j , the three Aj i vika

a n n mi n ' 8 Su i cml c Whi te c l as le ders i cludi g hi self the p y s .

1 Uv asa adasao ed . H o ern l e e e . g ( ) , L ctur VI 3‘ I i d Sec . V I I . b ,

’ 3 n E s mth e Bh a i ’ e man s a av at L u . See R o ckh il xtr ct fro g , XV l s Li fe of th e I ’ a e n i I . 2 52 . H o ern l e s an s a i n th Buddh , App d x , p tr l t o of e U v asa adasao App d x g , en i

4 if . I , p . ’ i i bi 9 H o ernl e s en . . App d x , d , p

5 hi ma N i k a a . 3 1 Ma . jj y , I , p

- mn mmo . o e se 3 . Dh a apad a C y V r 5

“ 7 s s Li t. th e e e wh o w ea i e e s an d are th hou hold r r wh t cloth e adh eren t s ( sav aka) ’ th e n he o n e H o ern l e s en i i i d of u clot d App d x , b p . 22 . II , “ An uttara N i ka a a . 384 : h al iddzi b hi at g y , p rt , p i aﬁﬁatta : g III j p i b i o datav a .

' a sa a t san acel ak a v ak sukk ab h ij a i pari fiatta a i v aka a i v aki n i o a j j am. y p r a sukkfi h i ati afi fiatta : n h o K i s m ” b N a acc Sa ki c p V , c o Mak kh ali sa a j do o , Go l . N ot e th at the in e i s w n a ib e Paran a K assa a doctr ro gly ttr ut d to p . Of . i a N i ka a. . 5 D gh y I , p 3 Samn ilasi a a a V mth . 1 62 W e e e i ne 1 s a ib g l , I , p , h r doctr ttr uted to Makkhali Go l sa a, 1 6 THE AJIVIKAS

l I n Makk hali a a an d the Buddhist texts , Gos l other

ﬁv e. a a aran a a a a N i an ha a a heretic l te chers , P K ss p , g t N t

a Ma a i a an d are n i n am putt ( h v r ) the rest , spoke of the s e

ms o f n a a a a f n a ter s the he d order , of ollowi g , the te cher

o f a n n an d as a school , well k ow of repute , sophist , revered

a man o f n h s a n n a by the people , experie ce , who lo g bee ”2 an d w - n i n I n a a . n n recluse , old ell stricke ye rs the c o ical

‘ 3 mi Ja a a t i are a n a a t k Book , the Here cs co p red body to

o n n d m w f a a a a a a a cro , stripped its g i f e fter the ppe r n ce

n - a o m o f a d c the crested sweet voiced pe cock , while the

men tator n fi w o f Ja a a , who ide ti es the cro the t k story with 4 N i h a N h m gant at aputta co pares the Heretics with the fire - fli es whose fai n t light faded before the risin g glory 5 sun i c S ma Di v av adan a a. of the , . . , the Buddh i il rly , the y

o ma - ﬁ hts i n a o f con tain s a curious story of tw gic g e ch a m which the Buddh overwhel ed the six Heretics by his i l m R dd zi n i n R a a a an d n t superior , o ce j grih the seco d i e 6 i n Sr ar a a n an n a av asti . There e g i c o ic l Discourses whemre m n th Saman a a a as n e Got is described a you ger co te

orar o f Titth akaras n an d p y the six , both you ger by birth 7 mn n n n n o n a ju ior by re u ciatio . This receives c ﬁr tio

f m i Bha av ati Ja na n n ro the i traditio , recorded the g , 1 8 f m a a a as a a a a an d th t Gos l predece ed M h vi r by 6 ye rs , ro

n ma an d a n i a am Sa the Buddhist tr ditio , recorded the g

“ ’ ' i ha - a N i a . 47 49 : Sarh hi e a a i c a an acari o c a h a asassi D gh y , I , pp g c v g u g y to y titthak aro sa sammat a - - dhu o b hu j au assa rattau n u ci ra pab b aj i to addh agato vayo ' an u to N i a a T a C S a U N O . l i 4 t . 6 9 1 i n da ﬁh o . pp f . utt p t , , , p . M a p . p =

i a ue s th e a . 66 . D log of Buddh , II , p ’ See Bav eru Ja a a i n Pa ns ll s Ja N o 9 a a . 3 3 . . 1 28 t k t k , , Vol III , p .

‘ ’ O a Fausb ll s J a a . . 1 2 8 a a a N i an th o N ath a utto t k , Vol III , p T d k ko g p . 5 I bi d 1 26 : Ti tthi a h i an u an n e a , p . y pp Buddhe l b hi n o ah es uru u an n e p an a , pp hatalab h a kkara uri ﬁ mu k h a s s a a e a o an ak a i a y gg jj p v ya j t .

D i v av adan a 43 ] Th e e e i u . 1 . m M re n y , p fol r t c s a a e d Pﬁra a K as a o ask a ri H h y p ,

Go alai t a Sami s u r a V ai ratti utral A i tah K esak amb l a a K ak udah K at a n p h, j y p 1 , j h, y ya o ,

N i r an th a Jﬁati utr g h p ah.

S a N i a ’ a . 9 1 i t mo Sama h Go a a a a , a e a i n a c a ab b a a a utt p t p ; no d b ro c v j t y , vo p jj y .

. Samutta C 70 . f y , I ,

See an te 1 3 , p . . H I STORICA L SUMMA RY 1 7

u h S a a N i a ha N ata utta i c s c other utt s , th t g nt p , . . , 1 a a i a a a a a M h v r , predece sed the Buddh by few ye rs , the

e a o f m d ce se the for er at Pava h avi n g bee n followed by

a mi n w N i a has n t o schis div di g his disciples , the g nt , i to 2 a a Mili n da aﬁh o o n . an riv l p rties The p the other h d ,

n as i f all n m represe ts the six Heretics they were co te

orari es n M n a n s . a p of Ki g ili d , ide tiﬁed by Dr t D vids

- a an n an n with the Greco B ctri ruler Me der , who reig ed ,

a n a n ﬁv e n a f ccordi g to the Buddhist tr ditio , ce turies ter ’ 3 mmn a Pari n i bb n a But a the Buddh s a . re e beri g th t they

d v i are i n an an n a z . described older c o ic l iscourse , , the

mﬁﬁ i n amwa Sa a a hal a S a a as p utt , ex ctly the s e y the

n mt ttu n o f Ma adh a v a A a asa a co te por ries Of j , Ki g g , I h e reason to suspect th at the Milin d a- story grew o ut

n an a n m a a mn n a a of liter ry pl gi ris i volvi g chro is , which

n a a m ma a n z can by n o e an s be either expl i ed w y or h r o i ed

n ma n n n with the earlier a d ore uthe tic chro ology fur ished

n a by the Jain a an d Buddhist texts . The Mili d accoun t

mn t as o f six Heretics ust accordi gly be rejec ed spurious

man m fa an d lse . The deep ystery which h gs like ist over the relation of Makkh ali with Mahavi ra can n ot fully be

i n n n un ravelled this i troductio , the express purpose of

is n o n a traditi on al a an n o f which to prese t , b sis , outli e the

S f sa a n o f i a . history the Aj vik s u ﬁce it to y, th t the evide ces

ma n a derived fro either the J i or the Buddhist sources

n f ma n n o t a a n a of i or tio , do be r out the J i pious belief

a a a was on e o f a a a i a th t Gos l the two f lse disci ples of M h v r ,

n a m an an d te n d rather to prove the co tr ry . I e that if the historian be called upon to pron oun ce a deﬁn ite Opin ion o n this disputed question he can n ot but say that

’ 1 k rh ma nl Bh a v a kk i ma N ika a . 1 43 : E a sa a a Sa esn v i harati Majjh y , II , p y g

' ‘ ma en a N i an th o N ata utto Pav a ani adh g amen a a a sa un ama e. p S g T kho p u y g y

i assa K al aki ri a a b h i n n a N i an tha dv edh i k a ata b h an dan a ata k al ak ato hot . T y y g j j

’ k h a atti h i v i tu dan ta v i h aran ti nu mu s . fifiamfifi a k al ah ajata v i v adapan n a a a

2 ’ M 4 e . i i n a . Tren ck n er s l d , p f ll

3 ] i a N iha a . 47 . D gh y , I , p fol 3 THE AJIVIKAS

n f n w s mn n i a a o a i debted ess , y, ore the side of the te cher than o n that o f o n e wh o is bran ded by the Jain a as

A n d i f u a fa . n on e lse disciple the crit c , be ore j dgi g wa a do to n th e n y or the other , sh ll well co sider followi g poin ts

1 a th e o f a a a n J . Th t priority Gos l reg rdi g i n ah ood before Mahavi ra can be established beyon d doubt by

o f Mankh ali utta i n Bh a av at n m i the history p the g , co ﬁr ed

mmn i n so e i porta t respects by the history of Mahavi ra i n

a u a the Kalp S tr . It i s expressly stated i n the Kalpa Satra th at out o f ’ 7 2 a of a a i a 30 a the ye rs M h v r s life , he lived ye rs as

an d n 42 a as u v i a 1 2 as a householder , spe t ye rs recl se , ,

a an d 3 as a Ji n a o r v a n learn er (Sekh ) 0 Ke li . A gain o ut

1 2 a Sekhah ood n t a o f o n e of the ye rs of his , he spe upw rds

mn a as a n a i n n a ye r clothed e dic t , while the seco d ye r he 1

ma n a a . a a sa n t bec e ked scetic Th t is to y, he spe the

' a a mf a s mo ﬁrst ye r e ber the religious order of Parsva

n a a a N i r ran thas a th , whose followers , c lled g , used to we r

i n n a a order clothes , but the seco d ye r he left th t a n d

n i a . a a as H oern l joi ed the Aj vik s The l tter ye r , Dr . e

“ n a i n a a i a a speciﬁes , coi cides with th t which M h v r , ccord

a av t ma an a hi a i t d a mas i n t e a g o the Bh g , Gos l ttr cted ”2 f ma n n a a n . O ten his ( pp re tly , ﬁrst) disciple the re i i g

i n a a n a n sa a. I f of ye rs , he spe t six ssoci tio with Go l out

24 a a f a a n 8 a s the ye rs of his scetic li e , Gos l spe t ye r

as a a n an d 1 6 as a Ji n a a a le r er , it follows th t fter their

a a n a a i a h ad to a a n f sep r tio , M h v r w it four ye rs lo ger be ore

Ji n ah oo d a a a a n a a his , , while Gos l tt i ed this ex lted st te a mn rn f a H oe l . e withi n two ye rs fro the date o separ tio Dr .

a ma a a i n a Ji n ah ood d its th t this priority of Gos l reg rd to , ’3 a n n before M ahavi ra is oteworthy poi t . But here I

’ Ja b i s K a a-Sii tra Sec 1 1 co lp , . 7 . 2 l ’ a a H o ern e s an s a i n th e U v sa adas o . 1 1 0 f . n 253 . tr l t o of g , p , .

3 I id . 1 1 1 f u 253 . b , p , . .

2 a n a a an d m t i J n a n On . Th the i Buddhist fr g e ts the Aj i vika views an d religious Observan ces there are preserved

n mand a o f a a are n certai ter s p hr ses Gos l which either

- n or m A a Ma a a n at n rdh g dhi P li , but represe t o ce so e older

n a mmma vehicle of expressio or liter ry ediu , ore closely llied ,

n a a i an as . c a will be show l ter , to the Di lect , . , e rlier th the

a mr f a k ri mo a P a ts i . c n a a e ore liter ry for s M g dhi , . , the l gu g s

i n ha ak y u t i a saman a of the N ga t s an d S ap t y s .

a Bh a av at a n o f a a s 3 . Th t the g i ccou t Gos l goe to

' prove th at he was con versan t with th e Aj i v iya literature

n n of Mah n i mi as an d a a a tt co sisti g eight two M gg s , the

e mo f r m a as man n L eu f r er which p ob bly for ed , Professor

n a o f n a a n an n n o co jectures , p rt the origi l J i a c o , though 1 mn n trace o f the c an be fou d i the existin g on e

4 a a n a an d u n a n . Th t both the J i B ddhist i terpret tio ’ n d ma an a n a a a criticis of Gosal s views d pr ctices i dic te th t

n to an a a u n they belo ged e rlier st ge of religio s evolutio ,

t a an Ja n a o r m older a le st th the i the Buddhist syste where the Aj i vika creed is sharply criticiz ed an d con sider

a man d m. bly odiﬁed i proved

5 a n n o f a a i a ar s . Th t the i te se hostility M h v r tow d Gosala can n ot reason ably be brought forward as a pro of ’ o f a an d n n n a the l tter s discipleship i si cerity , si ce there is

s n n a a n tro g evide ce to prove th t the Buddh , though either

a n him a n or a a n n a te cher disciple of Gos l , Ope ly de ou ced 2 n mo f man n as the greatest e e y ki d an d co n sidered his to be

ll n a - mn a a a the worst of heresies , like u to piece of h ir g r e t 3 i n a n i n a which is cold cold we ther a d hot the he t .

’ 1 R k hi l l s Li e the a n i 1 . oc e 2 49 . 11 . f of Buddh , App d x II , p , f

' 2 - a a 3 a ‘ l a- i i h . 3 : m A11 uttara N a N amb hi k k h av e aﬁﬁamek a u a g y , P rt I , p h p gg p

ami v a b ah u an ah ita a ati a h u a a ah un o an e a aman u ass e n n o b a an sukh a b ss s m p yo j y p p j y j

‘ k de mn us an k ak kh al i a h ita a du k ha a v a a s amath a i d h i kh av e M an atth y a a y y y y ani b i d 2 C i . 8 . Mo h a uriso . f . b p 7 g p ,

3 Se a ha i h ikk mha rh i d 286 : t b h av e a i a i n t v tana v att n a . y p n n i ta a u Ib , p y y k c m ' ni a i ki tth o ak k h a ati K e k aml ikk i i t un h e o b h hav e s e s o k amal . sa b a k esa b o t esa p t y t

n dub b an n o du an dh o d ukk h a amh a i s asso ev amev a hiklxh n i n i u ho gg p kho b av e y ka c

uthu saman a adan M kkh l - mi av a a a a tesama iki h kk a t p pp v do p t t o a h yati . H I STORICA L SU MM ARY 21

6 . A n d a a a t M l stly , th t the hostile t itude of ahav i ra

wa a a u as i n u h r to rds Gos l o ght , s ch ot e historical in s tan ces

as a an d a a i a A an d those of Buddh M h v r , ristotle Plato ,

amn a a o f an R a u a an d an an d m j S k r , or K t Hu e , to be viewed as a f a at a positive proo of priority , the logic l priority le st, of the latter whose vie ws are sh arply criticised \b y the

mav n o ut o f n i n a for er, le i g the questio , this p rticular

n an n was a n e i st ce , whether the thi ker so criticisemd you g r n ma . o r an elder co te por ry of the critic hi self After a careful co n sideratio n of these poi n ts alon g with ’ ma n a a amm the i theses of Gos l s philosophy , I te pted to hold

“ - mn n a P f a ha a n with ro Her J cobi , t t the gre test i ﬂue n ce ’ mn o f Ma a i a n m o n u the develop e t h v r s doctri e , st be ” a a a so n Makkh ali an d scribed to Gos l , the of , that we

n a mn a n o a o f a n a a h ve re so to doubt the st tme e t the J i , th t a a fo r m Mahavi ra an d Gos l so e ti e prac tised austerities

a n n m together ; but the rel tio betwee the probably

m- a a n a n a differe t fro wh t the J i s would h ve us believe.

mi n m to a v a a I te pted , other words , belie e th t Gosal

n as a a at a an a a represe ts , te cher le st , e rlier st ge of

- n an d i n a e at an thought evolutio relig ous discipli e , e rli r y rate than the period covered by the e arly history o f

‘ ' ma n b M n man d s e a a i a a d Jai is Buddhis expou d d y h v r jn

am a man n ma a c h Gota . Gos l ust be r ked o g the ﬁve ereti al teachers who together with N i ganth a Nataputta (Maha

as titthi as m r n ma an vira) a e disti guished six y fro the Br h

an f mman d a m n e an B wan derers On the o h d , ro the r h her its

are s n s an d legislators o n the other . They di ti guished a a

f an d ff m class o recluses sophists who di ered fro the

man in a a n t n a n n s Brah s ch r cter, i ellige ce , e r est ess , purpo e ’ A n an a a a en m. an d ethod lysis of Gos l s t ets goes to prove th at he belon ged as a thin ker to the sophistic age n a n an d an mf when biolo gical co sider tio i istic b elie Were

ﬁtras I I l n . x i x. J ai n a S , Pt . , trod , p . x 2 2 TH E AJIVIKAS

mnan i n a mo f o an m predo i t the re l religious th ught d eta

n a n physical speculatio . The cre tive ge ius o i the older

U an a o f Aran ak as and p is d period , the period the y the

man a an a was w a U a n ew Br h p is ds , follo ed by spirit

- n n an d m of free thi ki g sophis u n der the in ﬂue n ce of which the i n tuitio n al philosophy o f the U pan isad i tselfL

amta an at an m: bec e sec ri the h ds of the Brah an wan derers a a a n n a an d , ch otic st te of co ﬂicti g ide s religious

mn n se n ti e ts whe philosophy failed to prov ide a correct

n mn o f a d n e an d a n an d co prehe sive View the u ivers , sou d

a n a a t n as an n fa n u r tio l theory of life , c i g u ili g g ide to

man n an d aff n a n tan a fo r he hu co duct ordi g ge eral . s d rd t

mn a n o f a a n deter i tio ethic l v lues . I this respect the

ma S n M ar a d a e Dog tists , the , ceptics the or lists put by

a n a an d a n a n the J i s the Buddhists , with cert i reserv tio s , — i n the category o f Ak riyav adi n s the upholders of the

“ n n o n - a n f . a ma n f m doctri e of ctio It lso y be i erred ro the Jai naor the Buddhist description o f these three classes of thi n kers that they al l agreed i n recog ni sin g i n diverse

mw f al l summu 7m a as a m60 mo f ways th t quietis ter the f spiritual li e .

n m N i n a n a a a ow , the bse ce of y records mfro Gos l me an f mo r hi self fro his follow rs , it is extre ely di ﬁcult

n a m task to e n deavour with success to re der co plete . ’ and a an d faithful accoun t o f Gosala s views pr ctices .

a mn a n o i n the a A few isol ted fr g e ts h ve survived , doubt , x n a Ja n as an d e isti g liter tures of the i , the mBuddhists the mn are so a a Br h s , but these too uch coloured by sectarian bias an d so very con tradictory i n places that it

ml l n a f s n mn a . is "well igh i possible to bri g themi to ocu n mn an w a ca a s Before y y be de , evide ce ust be collected

‘ mn an -t mal l o n a he d fro the possible sources f i for tio ,

. mn u n mf t s evide ces thus collected ust be si ted wi h the i te t

mn eff ort of m a an d a a a i c re . Over bove this , tre e dous i g

ma ar s n i nation an d gen ial in tellectual sy p thy e es e t al at H I STORICAL SUMM ARY 23

f r . So a as n ma n are con every step the sources of i for tio

n ma ma n n n t mn n n cer ed , I y here re i co e t with e tio i g the fo llowi n g

' 1 a n a S — a Su a adarn a - 1 4 . J i ources ( ) y g g (I . ’ - 1 6 Si la ka . 9 . n s I , II 1 . ) with a Ti k .

b Bha av ati Su a Sa a XV U ddesa ( ) g tr ( y , I) with ’ Ab ha a e s mmn y d v a Co e tary .

’ 0 L eumn s s 1 1 8 ( ) a n Da A upapati ka Sutra (Secs .

an d

2 — fifia hal a S a . a ma Buddhist Sources ( ) Sa p utt " a - 4 Buddha h osa s i I . 53 5 w (Dmgmh , pp ) ith g n a co e t ry . 6 Samu tta N ik 6 s a a . 9 a ( ) y y , III , p , scribe the first

n S maﬁ h l a n f portio of the a ﬁap a accou t o ’ ’ ’ a a N atthi n a acca o Gos l s views , hetu , tthi p y ,

. Parana a a a etc , to K ss p .

c A n httara N ik a 2 he a . 86 t ( ) g y (Pt I , p . ) with Man o rath apii ran i co n fou n ds Mak khali Gosala

a a n A - a ama a . pp re tly with jit Kesa k b l

d An u ttara N i ka a Pt 383 - 4 . . 8 ( ) g y ( III , pp ) with the Man oratha- Pﬁrani represe n ts Kassapa as if he were a disciple of Mak kh ali

a a Gos l .

c h mo Mahasaccak a S a Ma i a . ( ) utt ( jj I , p f .

a 36 lso I , p . .

(f ) The Chi n ese an d Tibetan version s of the ’ S maﬁﬁa h al S a an a i n R o ckhill s a a p utt , tr sl ted

L a w n o f ife of the Buddh , here the doctri es

a m re the six Heretics hopelessly ixed up .

’ - ﬁ 5. Tren ck ner s n a Pa h o . (g) Mili d , p

' f - ii s h Mahab odhi a a a c . Ar as ra ( ) J t k (No . f y

- a a a Maa XX . J t k l , III 24 TH E AJIVIK AS

mn Co pari g these sources an d n otin g their poin ts of a mn an d n m a mfe gree e t differe ce I y en tion just a w ’ ch aracteristic features of Gosala s philosophy

1 a a was to a n o f a . Gos l , st rt with , the propou der

‘ ’ n an u - n ma n ae l l a doctri e of the ch ge thro gh re a i tio (p

o r o f a n a a an , better , theory Of tur l tr s 2 n ari ma da ma ma a v a am for tio (p n ) , which h e c e to for ul te

mn a a n o f a re - an ma n fro the ge er lis tio the periodic l i tio s of f f . m plan t li e This is the ce n tral idea o his syste

n Bha av t n accordi g to the g a i accou t .

' 2 l h e a a as a n an d . b sic ide of this theory expl i ed

h v ati an d i n maﬁﬁa h al a S a illustrated i n the B aga the Sa p utt ma n a a an d a n i plies process Of tur l spiritu l evolutio 3

f a i c . a n o an d . through ce seless rou ds births de ths , ,

sara- sualdli i as n a mma i n sam , the doctri e is ptly su rised 4 5 h ma an d i n M ah b Ma i a o hi a a the jj the d J t ka.

ari amav ada. P n to a n 3 . The seeks expl i the diversity of the organ ic world by these three prin ciples

6 (a ) Fate (n iyati z n iyai) 7 8 (6) Species ( sangati = sangai = par1 yaya) 9 (0 ) Nature (b hav a = sab hav a) ”10 N i ati - an a - a a- ari at y s g ti bh v p n a.

1 mi o en e e . Leuman n h e e a s s Se e hi s n a i n t Th e t e r s r d r d by Prof . tra sl t o of xtr ct ’ mth e Bh a av ati i n R o c k hil l s i e th e a en i . 2 51 . fro g , XV , L f of Buddh , App d x II , p

i i n th e a e i e ari n ata c th e i a 53 mi i me . . Th e e s . t r pl d dj ct v p , f D gh I , p ’ ' 3 i a i tv a ma t a ni i c th e a 54 : san dh v sa s ri v dukh ass an a k ari ssan t . D gh , I , p . t , f ’ - i L euman n o ckh il l i th a A 1 1 a a a e e . R s e e . Bh g v t t xt quot d by Prof ( L f of Buddh , pp ,

— n mk h ai tta a a si h n ti b u h ti a a l ﬁ 53 n . 3 an u uv v e a av a an a n ta p . 2 f. p cch jj j j v , ) p j

k aren ti .

a h ima . 3 1 M . jj , I , p ’ ll Ja a a 228 Pan s s . . t k , V , p

a mn’ i a ti s i n th e Sﬁ a dan a 1 h e i a T Pr kr t for of y occur y g g , ,

7 msan ai an d ari a a are b e n i n th e ﬁ a a ii a Th e s S a for g p y y to fou d y g d g , I , 1 ,

9 ’ h o mmen b hav o = s b hav Suman al v ilasi n i i n Buddh a sa s a o a Accord g to g co t , , g ,

1 6 1 . I,p .

Bud h a h o sa e ai n s eri nata s mean i n i e i 53 . d a s e i h a . D g , I , p g xpl p g d v r ﬁ d

' a a a a a ( n n ppak raui p tt ) . HI STORICA L SUMM ARY 25

4 an a a . The org ic world is ch r cterised by six con stan t

n n mn a v i a n a d a an d a an opposed phe o e , , g i loss , ple sure d

a n an d a . p i , life de th

s mn aimsav v es m Sav v e i a a i b h u a aim p n y n

v n ms v s s SI al av e imn a v e mi a att i v a a m S j

n ikk aman i mv aran i mimsa a ai a im a g a — l b h mal b h m rai tama a a a b m v a a a g , , su

’ ”1 mran i e ma arn mv a . a dukh , j y ,

ari admav ada n v ’ 5 P a c o n c e ti o n o f . The i olves p the

mn o f n n n c i ﬁ ity of ti e with the recurre t cycles existe e ,

n a a mf m a o e an d the sa e theory co veys gre t ess ge hop by in culcati n g th at eve n a dew - drop is so destin ed as to attai n i n course o f n atural evolution to the highest state

f n i n h man o perfectio u ity .

6 n a n fo r . The lo gest period or dur tio ﬁxed the

O o m — n f ma n o n evolutio life fr the e n est thi g earth to the - 2 a i n mn o 84 n n a a a a a as gre test c vers hu dred thous d M h k lp .

n s a a n o f mn h a 7 . This eces it tes divisio ti e i to M a

a a a a A n tarak al as an d o n i c k lp s , K lp s , p so f rth , duri g wh h the uui v erse of life progresses on ward alon g the ﬁxed

o f n path evolutio .

8 n t n a the . The theory of progressio i self ecessit tes

ff n m a a n o f n an on cl ssiﬁc tio the livi g subst ces di ere t ethods ,

mo n a a a a i n n an d groups the gr du ted sc le differe t types of existen ce which are con sidered as u n alterably ﬁxed :

ai 'i amac ada a n b P n 9 . The seeks to est blish , eve y

mo n l aw i n n m a a a a its f t listic creed , r l gover e t of the

n n n a e n n a n u iverse where othi g is de d , wher othi g h ppe s

n an d al l a i s an d all a a n by ch a ce , where th t th t h ppe s

an d is experie n ced are u n alterably ﬁxed as it were by a

- mn l aw n a . pre deter i ed of ture

1 i U ddesa . mth e Bh a av at Sa a , i an e a , Th e passage s xtr ct fro g , y XV I ’ See R o c k h i ll s i e th e a mn n . Leu a , Bh agav ati te xt quote d by Prof . L f of Buddh

3 i a . 54 . 1 1 . 2 53 . n . App . , p , f ; D gh , I , p

’ - 3 253 54 i a I . 54. k hi l l i e f th e a . 1 1 . ; D gh , , p R o c s L f O Buddh , App , pp 2 6 TH E AJIVIKAS

- 1 0 . a mn It te ches th at as a is pre destin ed i n certain ways and as he stan ds highest i n the gradation s of

n m n amm existe ce , his freedo , to be worth the e , ust b e o n e n a n o f l aw an d withi the Oper tio , that the duty

man as o f n n mf of the highest bei gs is to co duct hi sel a n l aw an d ac t an d a ms as n o ccordi g to , so to beh ve hi elf t

a o n o f ma to tresp ss the rights others , to ke the fullest ’ o f o n b e n a an d use e s liberties , to co sider te discreet , to be

i n a a n m n n n pure life , to bst i fro killi g livi g bei gs , to be ma f n n ree fro e rthly possessio s , to reduce the ecessaries

to a mn mm o f an d to fo r d life i i u , strive the best an 1 i i h o d . c . n a o n mn a highest , , J , which is withi hu powers .

1 1 . a a a a m The f t listic creed which is logic l outco e

ari n mav ada n a ma of P co ﬁr s the popul r I n dian belie f that a n h as a an d n an d n ctio its rew rd retributio , th at heave an d hell are mthe in evitable con sequen ces hereafter of man d f erits de erits of this li e .

I n a an 1 2 . mn o f ccord ce with the deter i istic theory ’ man h as a a a Gos l , s life to p ss through eight develop 2 mn a a or a ha urisab hﬁmi o at a e t l st ges periods ( tt p y ) , e ch o f which the physical growth proceeds side by side with

mn n ma an d mn the develop e t of the se ses of i d with its or l 3 ua fa an d f mun d n an d spirit l culties ; ro this erlyi g theory

n a n an d mn a of i ter ctio of body i d it follows th t bodily 4 disciplin e (kaya- b hav ana) is no less n eeded for puri ﬁca

an mn - n a a b hav ana tio of soul th e t l (citt ) .

n mo f n 1 3 an n . The divisio of ki d , or, better , livi g

ma i n a c o n c e n n n ab h ati s bei gs , i to six i types ( j ) i volves p

’ mn n a an d a n tion o f i d which is colourless by ture f lls i to — ff n ni l akd a i taka a —b n di ere t types y , p g/ , etc . y the colouri g

n m o f ff a an d a n an d n the di ere t h bits ctio s , he ce the supre e

1 - I An uttara 1 1 1 8 8 hi ma1 . 238 Au a atik a 3 3 4 Ma i a . . D gh , , p g , , pp ; jj , , p ; p p

ﬁt S c 1 20 . S ra , e . 9 i I 4 a . 5 . D gh , , p

3 mn l - i a i i - a 6 63 u a a s n . 1 S g 1 2 . mV l , I , pp Ma hi 23 . a . 8 jj , I , p i s TH E AJIVIK AS

f d as ma i n o an d typhoid fever which he died , die , y be fer ’ red ma n a a i n n a an d a i r fro predictio of M h v s , seve d ys

a as m n i n an he predece sed , it is i plied other predictio of

a a i a a n a . a M h v r , the l tter by sixtee ye rs His de th (better

i a was n n n mn a n a a a N rv n ) coi cide t with i port t politic l eve t , v i z war n i a attu m K u A atas , the betwee n y ( j ) , for erly the Vi ceroy of Anga an d then the Ki n g of Magadha after f ’ d a n o a n an Ce a a Sk . the usurp tio his f ther s thro e , d g ( 1 k n a f V s li C e a a z n o e a . t ) , the Ki g (better , powerful citi e )

man a l are ha av ati S m n B o e i port t det i s preserved i the g ’ of the sufferi n g an d in te n se pai n th at atte n ded Gosala s

a n a an n fever . The J i histori is fon d of looki n g upo his

n n m fever with its atte da t ail e n ts as the dire con sequen ce

a mh ad of agic duel which he so foolishly fought with

' a i ma an d n a a a . M h v r , his for er te cher the his superior riv l

r mn a a a e a s n These det ils i port t , I prese tly expect to

as a n a far- a n ff o n th e show , h vi g re chi g e ect course of 2 i mn n Bh v t a n . a a a a n Aj vik religio The g i ccou t e tio s , amn n a o g others , the followi g f cts

at mn s n ( ) Visit o f a co pa y of six D i sacara or Vagabo ds

an Sav atthi —San a a an a K a i ara (better , W derers) to , K l d , n y ,

Atth eda A i v esa a a an d A a a G o ma u utta w , gg y n jj n y p , ith ma a i n who Gos l discussed their respective theories the

n - a a m twe ty fourth ye r of his sceticis . ’ 6 A an o f a r - an ma n ( ) ccept ce Gosal s theory of e i tio by th e D i sacaras an d their con versi on to the Aj i v iya faith .

mras a n 0 a a D i saca ( ) Extr cts de by the , ccordi g to their

w a mn n v i a o n te a n a ide s , fro the c o ic l books , , the eight

ahani mi ttas c a n i n Puv v as an d M on t i ed the the two

d n o f si x n a n an d a ( ) Deductio pri ciples , g i loss , ple sure

mn Maﬁa an d a n an d a a p i , life de th , fro the te chi g of the n i mi tta s .

1 - J ai n n . x1 1 . a Su as a . tr , P rt I , I trod , p ’ - l n i x 4 1 . H o ern e s e . 1 App d I , pp H I STORICAL SUMM ARY 99

a a a to v i m 6 i Sa atth a an b y ( ) Visit of M h v r , cco p ied

h I n dab hui an d An amda av v a ub ﬁi S h his c ief disciple by , n

h t a m an d Sun k k a t a n c a o g his other dis iples .

’ n io n w An amd o a a a a m (f ) G s l s co vers t ith who he tried

f mh an t o m to con vi n ce by a stor y so e erc s and a ﬁerce

' n - a o ma n i n an a t o wers of serpe t hill , th t he p ssessed gic p

a m u n s a o f destr ctio which the l tter u t bew re .

(9 ) His interview with M ahav i ra n ear K o tthaga- ceiya

a mth n d o n mn a n e a a c ce l e t of his for er rel tio s with l tter

f o f re - an ma n mn o by ea s his theory i tio

’ (ft) M ahav i ra s de n u n ciation of Gosala w h o acted

mo a n a . like a thief i n prete n di n g hi self t be J i

’ I mtwo ( i ) Destruc tion by Gosala s agic power of dis c i l es o f a a i a —Sav v an ub hui an d Sun akkhatta p M h v r , who l ma a ce n sured Gosa a for his i proper beh viour tow rds his f ma or er te cher .

Ma e w n a a an d aha i a (7) gic du l fought bet ee Gos l M v r ,

e a a n d di o mﬁture whmich resul ted i n the def t sc of the for er . (k) Advan tage take n by the N i ggan th a ascetics u nde r ’ n n f mn a a a an d Ma a i a o a h v r s i structio this e t l st te of Gos l ,

f man A i v i as a n J con version o y j y to the i a faith .

’ mn ( l ) Gosala s sh a eless words a d actio n s i n the deli

mn i n riume . n a a n an n of fever , . g , holdi g go his h d , dri ki g ,

n an n mn - n th e man si gi g , d ci g , i properly smoliciti g potter wo a a a an d s n n m a H l h l , pri kli g hi self with the cool uddy ’

ma . water fro potter s vessel

771 amul a n A n A a i v i a a man as ( ) "uestio of y p , j y l y , to ’ n a H a ll d n an d a a the ture of the i sect , Gos l s foolish reply

ma a th e a n an a h ad a n a a m ( de fter tte d t ther s t ke w y the an go

“ which he w as holdin g i n his han d) : This which you see

n o t mmn a mn a an a wan is go , but erely the ski of go you t to k n ow wh at the H a l ld i n sect is like ; it is like th e root ” ama a " of the b boo , pl y the lute , brother , pl y the lute 30 TH E AJI VIKAS

1 mw w n o f ( 1 ) Develop e n t of a fe n e doctri es the

’ ' v s ma s o n a c s an d mn a Aj i iya fro Gosal pers l a t fro eve ts t

mv i a a a or bout the ti e of his de th , , (i ) the doctri n e of Eight Fi n alities (attha cara mima n a n a dan a ) the l st dri k , the l st so g , the l st ce , the

a a n a o rn a o a s n n l st solicit tio , the l st t d , the l st pri kli g l e an a n as ms an d leph t , the l st ﬁght with big sto es issile

a Ti ttha k ara ho Ma l ut a h m the l st n w is nkha ip t i self (i t) the doctri n e of Fo ur Dri n kables an d Four 3 s cattari na imcatt ri a a im: ubstitutes ( pa ga ; a pan ga ) the

mn b w a w a has een for er i clude h t is excreted by the cow , h t ’ an w a i n a soiled by the h d the ter potter s vessel) , w a a sun an d a d m a h t is he ted by the , wh t rops fro rock ; and the latter i n clude ( 1 ) Holdi n g a dish o r a bot tle or a pot o r a j ar which

a n a n n is cmool or wet with w ter , i ste d of dri ki g fro it ’ z a mn 2 n r n w n ma ( ) squee i g o pressi g ith o e s outh go

o r a h - m o r a ti n duka o g plu or a jujube fruit

n n n n a fruit whe it is te der or u cooked , i ste d of drin ki n g of its juice ’ 3 u n o r mkald a ( ) sq ee zi g pressi n g with o n e s outh y

mucl a w a a l n s i ma i or g or or s b bean s whe these

are n o r n n a o f n n te der u cooked , i ste d dri ki g of their juice ; an d ‘ — — ’ the p ure drin k con sistin g i n eati n g pur e

mn i v l v f r two n suc cess e o food for six o ths, lyi g ,

’ = a Se a a a k . S an k t i n I n h e N i a v i a en s S ec a a h e S e . t r al a S a y n g , pr kl r y y utt ( W rr

ﬁ e d 1 i t i s e a e t a i an se a th l di C am ; 7 ) r l t d h t th s el eph t u d to c rry e roy a l a es of p to

’ i b d s i e t he an e Se H o rn l s I . n . a an n s . e e e en i . 7 th r th port G g App d x , p , f

H o ern l e i i n s a t h i me th e l as e s n a r ghtly po t out th t e ﬁrst four t e s ref r to t p r o l a s sa a an d th mn - a e e ai i n r i mhe ﬁ s e e n te ct of Go l , th t of r g fou te s t r t thr re fe r to e ve

’ i a en e at ab th e i me a n s a s e a i n . e . 7 . . wh ch h pp d or out t of Go l d th App d x I , p , f 3 “ The mmn d e a e ai n s an a i ﬁt al av i sesa v t a f ra a i e . i n o co t ry xpl p g by j o , . k d s y gy h ,

“ water th at are ﬁt to b e drun k by th e asc eti cs ; an d apZi aagai ﬁz b y pan aka - sadriéan i si ta latv en a daho asama - h v t e ta a e s a e emb e s a e b e a se on ac n p , obj c th t r l w t r , c u . cou t

' - ei o ess e se e s n n a i s a i e ea . A en n a e 8 n. th r c ol , th y rv to u g t r l h t pp d x I , p. , f . H I STORICAL SU MM A RY 3 ]

mn at a mo n a a o n n o ths ti e , the b re e rth , woode

an an d on a a pl ks d rbh a gr ss .

’ 0 o ala a M a a i a b m( ) G s s prophecy th t h v r , struck yhis a i c i n mn t g power , would die of typhoid fever six o hs , ’ and Ma a i a n t a ma n h v r s cou er prophecies th t the for er h vi g

n hi s ma am bee hit by gic power , would die of the s e fever

i n n a m d a o h a a seve ys , while he hi self , lth ug tt cked with

ama ma n the s e l dy would live for sixtee ye ars l o n ger th e

o f a n a life Ji .

’ a a n an an d n n aman d (p) Gos l s repe t ce co fessio of sh e , demclaratio n th at Mahav i ra was the true Ji n a while he was a a so n Ma h al i a m nk an hi self Gos l , the of , wicked ,

dra a a a whose body deserved to be gged , fter his de th , by

fo r S t an d y ma o f to a rope people pit , buried with ever rk 1 d n isho our .

’ mH alah al s m a (9) His death the pre ises of potter

an d a al o f al l n shop public buri his body with ho ours ,

a d n n ccor i g to his origin al i n structio s .

S n n ma war n y chro is of his de th with the betwee

K u i a an d Ce n y daga .

(3 ) His rebirth as a Dev a i n the A co uya worl d (A c cue

K a n as m a a n as ppe) , bei g the rew rd , so e of the J i believe ,

hi s n an an d - n n b a n of repe t ce self co fessio , followed y lo g

o f an d redeath s o f re re series rebirths , the ﬁrst which is p

n M h uma a at o n a a a f th e se ted by Ki g p of Pund , the foot

V iﬁ h ms a n a j ou t i n .

t N i a ha Samanas n ( ) Persecution of the gg nt by Ki g

Mah a mo f A v as ap u a at the i n stigation the j i iy whose royal

a o n was an d u n o f w n pmtr he , destr ctio the icked ki g by the a l i n ma a . n a n amuma g c pote n cy of the J ai a s i t ed S g

u s m ( ) Blin d worship o f Mankh aliputta Go alawho

A s e s i th kar his j i v iya followers ho n oured a th l a t T t an a .

a J ai n i sm60 n e H rt of , p . , f, T H E AJIVI KAS

Those who are i n cli n ed to accept the Bh agav ati ’ a n a a a a as u i n al ns ccou t of Gos l s l st d ys tr e the liter se e ,

a u i n M ma ﬁn d . y their views be utif lly expressed rs ’

a n m. t n n a t ma s S eve so s He r of J i is ( p where she ke the fol lo wi n g observ atio n ' N o w he Gosala)

r a an n at o f re -an ma n b rought fo w rd other doctri e , th i tio , by which he explained to Mahav i ra t hat the o ld Gosala

had n a was a an d a who bee disciple of his de d , th t he

ma o f a w as o who n o w an i ted the body Gosal quite an ther

n n an d perso ; this theory , however , deceived obody

a a i n o f n l Gos l , discredited the eyes the tow speop e , fell ” an d an d at a as a lower lower, l st died fool dieth .

n at a n to l ace b efo re a a m I h ave bee p i s p the re der l ost

ma n a a m all the i f cts to be g thered fro the Bhagav ati ’ n o f a a a da an d a n accou t Gos l s l st ys , th t with the si gle im o f n n h m object e abli g to judge for hi self how brittle

t a e ma i f n r a mt an d i n su ﬁcie the teri ls with which a sv ste a c history o f the post - Mak kh al i period of the Aj i v iya religio n

A n d an n . n n is to be built y i tellige t stude t of history,

n n c an a a ma m an a I co ﬁde t , e sily perceive th t y re l facts about th e Aj i v iyas l ie buried u n der the debris o f

mn a n n d a a mal l a n . m m H a yth sect ri isreprese t tio e y iss o n n o t o n e h th e a n a ther poi ts , but , w ich , I believe , is J i

mla wh o a v i a ma a A i a otive to ke Gos is the gre test j y te cher

as a mmd m a a a an to to ppe r ischievous posterity, to

a m m a who he beque thed the richest tre sures of his wisdo

d n an d a e all an n a n ma an eruditio , , bov , i vigor ti g ess ge

re- n ma a n a o f hope through his theory of i tio . I le ve it to the future historian o f the Aj i v iyas to decide how far he

msuch n a n a d ma mn h ad erited i hospit ble i polite tre t e t i n th e an the a na au Rha av ati Su a h ds of J i thor of the g tr .

n n ma n But I ca ot hel p ki g o n e o r two observ atio n s i n

n passi g .

d n o t a th e First , it oes surely spe k well either of Jai na author or o f t h e Jaina o rder whose glory an d powers the HI STO RICAL SUMMA RY 33

mo an n o ut i n a n a s for er is xious to bri g his ccou t , th t he has recorded without an y apology the con duct o f the

aman h o h d a n a v an a of an d N i gganth a S as w a t ke d t ge

h mn a an d di s mﬁt r doubly in creased t e e t l worries co u e of h m i mr Gosala by goin g to discuss with so e se ious pro hl ms o f Ja n a n an d an d a at e i religio theology , th t the

n ma m n a i a . opportu e suggestio fro M h v r hi self However , l m a a o ma u s i n spite of his de iber te tte pt t ke the best e ’ a an d a n i n m o f a Gos l s words mctio s the deliriu of fever , without a word of sy pathy for the agon y u n der which h e ff h as n o t n a n a a su ered , he bee ble to co ce l few out ’ f a h n n a o . a mn n a s st di g f cts the l tter s life He e tio ed ,

’ for n an a n A ann ul a an i st ce , th t the questio which y p ,

mn n i a a a m A i v a was a j y l y , put to his dyi g ster bout the n o f H a l l ie n i n am a wa a ture the i sect , just the s e y th t

h as a a a a a i a an d al a he rel ted th t the two scetics , M h v r Gos ,

i n iddh atth a mn h ad separated S ga a o accou n t of a doc

n a n m trin al differe ce which rose betwee the i n con n exion ’ f r - an m a o e a n . n with the l tter s theory i tio These two poi ts ,

ma n o ut as n n n an d rki g they do the begi i g close of his philo

a n n a a w as a n a a sophic c reer , go o ly to i dic te th t he tur list , o n e whose life w as spen t i n the study of plan ts an d all

mo f an d i n n n n other for s life , ﬁ di g out scie tiﬁc explan a

n a a a a n tio s for their peculi r ch r cteristics , h bits , experie ces

n an d desti ies .

S n n o t a as to eco dly , I do cle rly see what spiritual advan tage the Jai n a au thor h as so ught to gain by des ’ c ri b i n a a as n n of m g Gos l s fever the dire co seque ce a agic

h e h ad so i w aha i a duel fool shly fought ith M v r , though

o t u n a a o f a a a J ai n a h m n w re the f ct th t i self was i n cli n ed

o a i m t ttr bute the typhoid fever fro which Mahavi ra

mff a a l to a m a a hi self su ered shortly fterw rds si il r c use .

’ 1 ’ H o ern l e s en i . 1 0 : S n a e h is a i a at th e Sa e-k e h a App d x , I , p oo ft r rr v l l tt ga

h n Mi dh i a ama a i C e i a n ea t e a a a se ere a y r tow of y g , M h v r got v ttack of b i l i ou s feve r , 34 THE AJIVIKAS

an n n an a an a n I c ot , i deed , suggest y other pl usible expl tio f mf he a a n w J n a o r or o t a B uddhi so e l ter ccou ts , hether i s

a m o f a a i a tic , which seek to cl i the superiority M h v r

o f a as a a an d or the Buddh , te cher , by his superior over

ma mn a n an i n a whel i g gic l powers of destructio , th th t f mf a n o a o a n w as the bse ce the ster , the spirit his te chi g e n tirely lost sight o f by those o f his followers who c o urted

f a amn on ly popularity o their f ith o g s upersti tious people at. large . ma o f a t It see s true th t the visit M havi ra o Sav atthi

mi n man with his disciples who rese bmled y respects the Aj i v iyas but who were ore exalted withal i n

n i n mn n and ma n a an d soci l positio ore reﬁ ed ers , whose

ma n a an d a a n an doctri es were ore r tio l rticul te th ,

mn n A i v i ma i n a a alth ough si il r y poi ts to , the j y , proved fatal to the reputation o f the Aj i v iya le ader an d checked further progress o f the Aj i v iya creed i n the an cie n t

ma i n city o f Sav atthi which is so fa ous lso the history

a a mf ma o ma of Buddhis . It y be f ct th t so e the Aj i v i yas were w o n over to th e n ew faith o f the Jai n as which was rapidly spreadin g i ts nme t over the Mid- L an d like a spider at the cost of the other creed . But was

n o n e- ask or a a i a the victory o ly sided , I would , did M h v r

mn r i a n a gai so e o ly to lose othe s , desp te the f ct th t he 9 d far man a gain e ore th lost Wh t does the Jai n a author ’ man n a h a M a a i a Sav v an u e whe he rel tes t t h v r s disciples , ’ u an d Su nakk h atta w a ma bh i , ere killed by Gosal s gical

o f n mf powe rs destructio ? I a o opin io n th at both Sav v an ub h ﬁi an d Sun akk hatta were co n verted to th e

A s un ak kh atta i n t Aj i vika faith . to S par icular there

n man are two an versio s of i port t Buddhist discourse , “ ” l a as - n l o mah amsa i n ch ar cterised horror striki g ( ), both

’ an d all th e peopl e of th e tow n thought th at Go sal a s proph e cy w as goi n g to b e fulﬁlle d

’ ” i s ea th mi b e e n o n e M a a i i s i es a Th gr tly trou l d d of of h v ra s d c pl c ll e d Si h a . ,

1 h e i s se i s e mi i - T b e i n th e Mahas h an ad S a Ma hi m a a d cour od d utt , . 68 83 , jj , I pp ,

h m- a n th L o a a a J N n d i e ms a a o . a t k (

36 TH E AJIVIK AS

M ah s h an ada S a w h an d n . a i fait discipli e The utt , hich

n i n a - i n th e n o f lays the sce e forest grove , wester suburb

ma ma an a an d a a V esal i , e bodies ore det iled lysis el bor te

n o f n an d a c o f i a discussio the pri ciples pr cti es the Aj vik s ,

ms i n a h i mn a d r a n M a an this olde ccou t the jj co ﬁr s , will

n an n a n a a n i n Bh a av ati i n be show o , the J i ccou t the g

n a o f A v i ki ma ma s as man i y i port t ph ses j it developed fter

of a n m aid the Nirvan a Gosal . Thus with the of co te

muddhi s s po rary an d subseque n t accoun ts fro the B t I

a man n o f a n a a can suggest th t the true e i g the J i st te 1 ’ mn a n o f Sun akkh atta b a a e t bout the destructio y Gos l s

mn e a a man a i f mo ma a gic l powers is th t he p ssed y t e ro

r to an and a a w n orde other , th t the l st order hich he joi ed

a a h i n w as A v i a an d the l st f it which he died the j i y . ’ Next as to mM ahavi ra s prophecy that Gosala h avin g a w m bee n hit by his gic po er ust die o f bilious (typhoid)

' i n sev en da s t c an as fever y , I doub if it be viewed sober

h o f i n n history . T is prophecy his is co ﬂict with his

mn a n ew A v i as state e t th t eight practices of th e j i y ’ ma a n a m a . n n a e erged fro Gos l s perso l cts Co sideri g th t

the ﬁrst seven practices - dri n ki n g wh at is excreted by

cow a h as n an are the , wh t bee soiled by the h d , etc . ,

' a i n hi s ac ts i n mr a o f a esu m tr ce ble the deliriu fever , p p

n a t to a a a a tio is p rise th t the eighth pr ctice , c lled

n a s a mm n a a the Pure Dri k , l o rose fro his perso l ex ple ,

an d as n a h a n an a we k ow , to pr ctise t is h rd pe ce of suicid l

a a n A i v i as h ad to n m n st rv tio the j y lie dow for six o ths ,

mn n at m lyi g successively for two o ths a ti e o n the b are

a on n an an d o n darbh a a e rth , woode pl ks gr ss . If the

A i v i as a i n n mn j y observed this pr ctice bli d i itatio o f ’ mas a a a a their ster , I believe they did , M h vi r s prophecy

’ c an n a m be reco ciled with his st te en t about Gosala s

1 ' The s Su ak k h atta i n th e amma ‘ a a mmen a n th ct a d e Amv a tory of n Dh p d co t ry tura i goes o n to rel at e th at h s d ead body w as dragged by a rop e to th e ch arn e l ﬁ e ld

- ama a s san a . ( k u ) H I STORIC A L SUMMARY 3 7 de ath o n ly by the suppos itio n th at he did n o t actually

i n n a surv w ed a a die seve d ys , but the tt ck of fever for

mn n a the a period of six o ths , duri g which he pr ctised

man n a an o f n i n pe n ce Pure Dri k the er mmbove described , an d attai n ed a fter his death to the i utable w orld ) (Acc ue Kappe . The n e w Aj i v i j a doctri n e o f eight ﬁn al i ti es preserves

mo f a w ar d a a an d m n an C ed a m, the e ory betwee Ku y g ’ mn m n n n a a i a these re i isce ces , co bi ed with M h v r s seco d

h imn prophecy th at Gosala would predecease by sixtee ’ a c an n a u a a a ye rs , serve to fur ish cl e to the d te of Gos l s

n w mn a a n d a a b n n a t de th , ei g sy chro ous ith so e tur l poli ic l

n s as n a an d w ar n n eve ts uch tor do , which left its i ﬂue ce

w ar em A n a n on Aj i v iya religion . ccou t of this is l i n N i ra av al i a sutta an bodied the y y , but it would be

n m u pardon able digression here to discuss themco plicated n o f can n a n a questio date . I t evertheless be i gi ed th t ’ the stran ge coin ciden ce o f Gosala s death with torn ado

an d war ma a mn o n . A v de such deep i pressio the j i iyas as

n i n r m a ma m a to le d the to ssoci te these eve ts thei e ory ,

to m n mas m look upo the the work of so e ysterious spiritual age n cies an d tur n their coin cide n ce i n to a

n : a n a n a an doctri e the l st dri k , the l st so g , the l st d ce ,

a a n a n a th e a n n the l st solicit tio , the l st tor do l st spri kli g

an a n as m an d eleph t , the l st ﬁght with big sto es issiles , 2 a ti tthankara Mankh ali utta m the l st who is p hi self .

A ccordin g to the Bh agav ati accou n t Sav atthi was th e

ma n n A v i a a n i ce tre of the j i y ctivity duri g the leadership

o f a a an d n an d n m a Gos l subseque tly , this is co ﬁr ed by

few passages of the Vin aya Pit-ak a poin ti n g to Sav atthi as the place where a n aked ascetic w as i n variably

1 ’ n i n 1 . a e s e i . W rr d t o , p 7 , foll

' B h a i 1 254 : c ari a ct n av at . m . e e c a ri mc r ar ma e e c i e e c arim e g , XV I p n , , tt ,

al ik rh mi mk k l tt ama e ar e o h a a sa samv a a ma c s e ah mh e n e e ri mse a a dh ah i a e a e mat h t j , p , y g ,

a k a ar mth i e ti t rii k eari mmh si l ai ii t e . . c e a a a are . as THE AJIVIK AS sidered to an a R Bh n d i . a ark be Aj vik Professor D . . ar 1 draws atte n tio n to an i n teresti n g episode i n the Maha

a a n g two n an a ma i n v gg recordi i st ces , where id the service o f l a V i s k h m dy a a istook the Buddhist b hik kh u s for th e

“ i a n saw mw n o ff Aj vik s whe she the ith their robes throw , ” 2 n m letti g the selves be rai n ed dow n upon an d the secon d

mn kkh u b i s n n ti e , whe the e tered , i to their respective

amff a n o a n m ch bers , t ki g their robes fter cooli g their li bs 3 an d n i n A i v i a l a - bei g refreshed body . The j y y disciples mn n i n v sa adas o Bha av at u a U a a i e tio ed the g , the g s tr

n d i mc mmn tarv a l a n ama a a o e w l the Dh p d ere either

" v h i n o m citiz en s of Sa att i o r res de ts o f s e outlyin g districts an d Sav atthi an d are a as suburbs of , they cl ssed rich

mn potters an d ban kers as will appear fro the followi g list

k li a n f Saha samb av an a n a 1 K un da o o s ( ) y , reside t e r

mi ll u ra i n mi n n n a K a p ap the do io of Ki g Jiy

tu a li as asen di a ma a sat P a e a . , K s l He rried l dy Pusa an d i s said to hav e possessed a treasure

ma o f i n a a of six kror e sures gold deposited s fe

a a a ma u of a pl ce , c pit l of six kror e s res gold ,

on n a - at o f put out i terest , well stocked est e the

ma d v alue of six kror e sures of gold an six

a n n ten an herds , e ch herd co sisti g of thous d ” he ads o f cattle ? He h ad a seal i n scribed with

mn ma - mu dd n d as his n a e ( a a) a is addressed the

- f Sama a an d of l ay disciple o the n beloved the 5 n l m S a a gods . ubseque t y he is s id to h ve beco e

a Jai n a .

2 Saddal a u tta a o f Po lasa u ra a ( ) p , rich potter p ,

h mv n a f n n a Sa a s b a a i n mn n o tow e r s a the do i io

1 2 8 8 . 1 2 . I n d An t . 1 9 . . , , Vol XLI , p

I . 2 i n a a e s S. E a I 1 7 . Mah av a a . g g , VIII , V y T xt , B P rt , p 3 i n ay s . i t 2 1 8 Mahftv a a a e c . . . gg , VIII , V T xt , op p ’ H o e rn l e s e i i n an d an s a i n th e Uv ésa a Dasao 1 63 . d t o tr l t o of g , VI

‘ ‘ ‘ t K a k l i v ﬁ ct zt v a a 6 a u o a s ma v say de n i . H ma y I bi d 1 6 bho nd n n pp , VI , HI STORICA L SU MMA RY 39

mi t n d a mi t a Ji u A a Ki n g yasatt . He rried gg vied 1 n ran 500 with K un dak o liya i n opule mce . He m potteries where a large n u ber of e ployees

i n a da da received food lieu of w ges , y by y,

m an a a a n prep red l rge u ber of bowls , pots , p s , 2 an d a o f ff n z an d pitchers j rs six di ere t si es , ’ used to carry o n a trade o n the ki n g s high

n mo f w a d a road with th at large u ber bo ls n j rs 3 a m to o a to o f v ari o us z . _ si es He , , is s id h ve beco e

o n a Jai n a later .

- o m i n a a an i n m 3 a a a ( ) H l h l , potter w whose pre ises Sav atthi Mank h al ipu tta fou n d shelter an d lived

an d died .

4 A amul a a c z n Sav atthi ( ) y p , iti e of . 4 5 a a a an Sav atthi ( ) Mig r , b ker of , who possessed

£ ma sak i o 1 0 Kror e sures of gold (c attal i o t y

n Pu a a h an a h hi . so m ma s v dd a a ett ) His nn rried

a V i sakha dau o f the Buddhist l dy , ghter

an an a a a an o f Ma adha n a a Dh j y , b ker g , tur lised

i n K o l an a subsequen tly sa a . The b ker Migar

a n m go t rid of his Aj i vik creed a d e braced

u a n ma the B ddhist f ith through the i str u e n t lity

- n - l n an n of his d aughter i aw . He ce the st di g

’ I i dramci td i a JI ma epithet g , the other of M g r , i n amV s kha. applied to the e of a

There are a few Buddhist discourses which bear o u t the fact that the Aj i vika propagan d a work was n ot con ﬁ n ed

e a a b u t an a w d a a n d n as far to K s l , r ged over i er re exte i g

as A an an d as far a as n west v ti , e st the fro tier district of

da n tan i n a a a n a V an an ta an a a . Be g l ( g j p ) For i s ce , p ss ge

ahman an hima a a of Ma a the jj Nik y , Br w derer tells the Buddh a th at Anga an d Magadh a were seeth in g with

1 1 1 nd 1 82 . , VII .

U v asa a Dasao . 1 83 . g , VII

mme n . 384 ] ma a a ama Dh p d Co t ry , p , fol , THE AJIVIKA S

mn speculative fer e t stirred up by the six ti tth ank aras o f 1 mak kh al i a was o n e an d i n a who M Gosal n other passage

a i n f rmM o al l n a a met an ri utt o s a i a n am Sa p gg th t he Aj vik ed 2 n u u tta so n o f a a - a n a R a ah a Pa a . d p , the co ch rep irer , e r j g

o f U aka are a n The story p , of which there sever l versio s 3 i n a a a a h ad the Buddhist liter ture , rel tes th t the Buddh

n r ut to n a m met i a e o e a a the Aj vik Be res fro G y , shortly

t A n to n mn . after his e n lighte e ccordi g a later version of

r i n uttan i ta- mmn a ak a mS a U the sa e sto y the p co e t ry, p

man w a as h avi n g p art ed c o p y ith the Buddh proceeded

far e ast as th e fron tier district o f Be n gal where he was

ma i n e n tertain ed by a fowler with e t broth . He fell love ’ a w a an d w n with Cap , the fo ler s d ughter , he their love

w as n h imi n m a a affair w as disclosed she give rri ge . He

msi ck a Ca s h ad n beca e of household life fter p give birth

a mam to a son an d wen t b ack to the Buddh who he c e

n ma - i n e th e Ma as a e i . to look upon f , peerless ster The Distric t where he h ad so lon g lived as householder was

n s m a a n situated outside the Middle Cou try , y be i ferred

“ mo n h a a fro the expressi t t he proceeded tow rds the ” T n can madesa . hi Majj hus , the Buddhist evide ces be brou ght to bear upo n the Bh agav ati accou n t wh ich speaks m- o f R a a iha U ddan da ura a a V anarasi Al ab hi a y g , p , C p , , y , V esal i an d Sav atth i as the several successive ce n tres of

the Aj i v iya activity . ’ a u hi m ma an d A n u ber of Gos l s disciples s rvived

ma n u D i sacaras n m a amn d o gst the y be i cl ded the ,

D i s aras m ac a Sun ak kh atta an d others . The for ed group

mn an n o f six w an deri n g e dic ts before their co version to

ar n ama A i v i a n an d e San a an a the j y religio , they ed , K l d ,

ma - N i k a a I I . 2 . h i jj y , , p

2 - 3 1 32 . I b i d pp . , I ,

‘ 3 r i zttha Paramt h - tika - Th e t a o I I . 0 . a 2 I . 1 7 7 58 26 I b i d p , foll ; g ; j , ol , 0 . , , V PP 4 60 hi d h . m 2 : Ma a e sab i uk h a 1 . m h a o ti k 1 o a kk ami matt T a . h Par j , , Vol I , p jj p e

n are i s se Bh n bou n d ari es of th e M i ddl e Cou try d cu s d by Prof, a dark ar w i th h i s i mi i s i u n ess i n h s a ae e e s L ec . . 42 ch aracter t c thoro gh C r ch l L ctur , II , p , foll , H ISTORIC A L SUMMA RY 4 1

A m K a i ara A tth eda A i v esa a a an d an a G o a u n y , , gg y n , jj y 1 i mu t a mth e a s A a a G o a u t a putt . Of the l st , , jj n y p

mn as m mto a n a i a see s h ve bee the s e perso the Aj vik who

ri u tta met R a ah an d a Sa a a the Buddhist Ther p outside j g ,

n mPan du utta uran a an akara u tta i n who is a ed p p y p the ’ — n n t e A u n a o n m3 1 Pa du s so . . s Ma hi a . . jj (I p ) , , jj , the

Th s r me e Di aca as t a of a repairer of old carts . Gosal

mn n h a B a t i n the 24th ye ar of his e dic a cy . The g v a i accou n t keeps us i n the dark as to wh o they were before

' i o s l n m n w th G a a as their i terview . It represe ts the if they h ad belon ged to a sep arate sch ool of thought an d

a a n uv v as religious order , the p st tr ditio s (p ) whereof they collected an d arran ged in to a can on con sistin g of eight

n t s n d two a a m Mah i mi ta a a m a a M gg s , which ulti tely bec e 2 A i as a n the s acred literature of the j i v y . The ccou t goes so far as to i n dicate th at this literature spran g out of the

a ma i c aras a n extr cts de by the D sa ccordi g to their o wn

a mPu v as an d a a a v ide s fro the , th t Gos l derived the six

a a an m s a ch r cteri tic fe tures of the org ic world therefro .

mri md a i ma an It see s p f c e i possible th t the six w derers should h ave paid a visit to Gosal a with a literature o f their o wn an d that this literature should have bee n

a s n n ccepted by Gosala an d his disciples a ca o ical . The

n m better i terpretatio n would see to be th at the disciples

a a wh o hi man d ma of Gos l survived sse bled to collect

ma n e ma an d a syste tise the teachi gs of th ir ster the tr di ’ n a a a a an d a tio s ofmtheir order fter Gos l s de th , prob bly a un o f a they for ed co cil six for the purpose , procedure followed later i n pri n ciple by the Jai n as an d Buddhists

a at o f m fter the de h their asters . The Bhagav ati Sutra does n o t explai n wh at its author u n derstood by the Puv v as wherei n the eight

1 S m a e e an ma i r A c c h ida n s ea th n mas S a K a a d K a a A i v esa a a e a es o t xt r d , n , n y , , gg y an d A u a G ma o j j y y uputta.

’ R o ek hi l l h n i . 249 s i e t e a e . L f of Buddh , App d x II , p 6 42 THE AJIVIKA S

mi tt s n a n n o r a a n i a Maha were co t i ed , does it st te wh t his

n n o f A v i a an n idea was of the co te ts the j i y c o . The

mmn a a a a a n o f two co e t tor s ys th t the M gg s co sisted

i m- n - s n ta r a it mr l k am o n m: a a a a a a a tre tises usic g g r y g , which is hardly correct .

mBhadrab h u n n at a ana It appe ars fro the a i scriptio Sr v l h mi a Ma an i tt s ma Bel gola th at the eight for ed p rt of the

J n n a n o a mas n a a n a a c origi l i c o , lthough tr e of the ,

u man n c an n i n n L e n P . oticed by rof , be fou d the existi g 2

o n e .

’ mo m m t u i n L euma s There see s be uch tr th n n sur ise ;

at an a a n a n n n o f Mah n imi ttas a y r te , the tr ditio l co exio the an d M aggas with the Puv v as c an be re n dered clear by the

a n a an n A n a n a history of the J i c o . ccordi g to the J i

n ama a r o ma a a a tr ditio , whether Svet b r Dig b r , besides

An a an d a o w the g s , there existed other prob bly lder orks , ”3 a Puv v as o f r n a n c lled , which the e were origi lly fourtee .

ama a a n a The Svet b r tr ditio s ys th at the fourteen Parr ots

n a i n w An a D i fi v dda were i corpor ted the t elfth g , the r sg , ’ which was lost i n the 1 0th cen tury after M ahavi ra s

a i n i n n n n death . This tr d tio is co ﬂict with the Jai a i ter

retatio n Puv v a a n a a i a p of the word , ccordi g to which M h v r

ma Puv v as hi self t ught the to his disciples called the

ras an d a m n dha a Ga a the l tter co posed afterwards the Ang s .

mi n That there is so e truth n this tradition al in terpretatio 4 ’

n n can n . an f a o e de y The subst ce of Pro . J cobi s views o n this poin t is that the fourteen Puv v as or oldest sacred

Ja n a a n ew an n books of the i s were superseded by c o , for

“ n P v m amuv a t a a m n e the very e e s for er , . . , the e rlier

mn . m co positio The ost n atural in terpretation of the tra ditio n that the Angas an d the Puv v as existed side by

1 a a a an d S a an a e a b i n l 1 1 1 53 e R i d A t Vo 1 . s e I n . . Bh dr B hu r v B lgol y L w c , . , , p .

n amah a i mi t m= tt A tﬁ n ta a h amn th a a i a Mah n ﬁ i mi tt t S tr . mh s g g a of t e Bhagav a a 2 ’ R o ckh i ll s i e th e a e n i I I . 249 n 1 . f of Buddh , App d x p f . . L , , 3 ’ Ja b i s Jai n a-s u as a 1 n i . co tr , P rt , trod . p . xl v I ,

eb e n i s e S i en xv i 353 W r, I d ch tud , , p . ,

44 THE AJIVIK AS

mi n in i a a U a a n f a o a . c l ity mjj y , l sti g for period twelve ye rs a a Mah n imi t It is cle r fro this th t the Eight a tas c o n

a a an d a n m sisted chieﬂy of strologic l stro o ical works . It

a a a i o n mas is doubtful if the M gg s were tre t ses usic , the

a n a mm n a s a J i co e t tor suggests . The e dealt perh ps with th e o f A v mn n i i a mn o rules the j y co u ity . It is wo der

at a a n i a an n th these were l ter dditio s to the Aj vik c o , a lthough it is difﬁcult to say whe n ex actly these addition s

ma v s n . uv a ma o were de The p fro which the a bstr cts

n o m n a a a d a n a m c o strologic l stro ic l atters were derived tai n ed a P uc c as a n a perh ps , like the of the J i s , the philo sophical views an d co n troversies besides th e rules o f the

v a s m f ah n i itta A i a . n o m j i y order The separ tio the M a fro the ge n eral bo dy of Aj i v iya tradition was coeval probably

n ama i n o f A v i as with a cha ge which c e bout the life the j i y ’

f ma a . an n a ter their ster s de th The ch ge is nothi g else , as n o ut a an a A i v i as will be poi ted here fter , th th t the j y

n mth e n o f n an d departi g fro li e strict religious discipli me a n n man d ma purpose of their M sters i cli ed ore ore to ke

n d n a n n astrology a divi tio their professio .

a a n A i v i as e of The liter ry tr ditio s of the j y , like thos

man a n a y other schools of thought , h ve bee lost perh ps for

an d n o on e n ma ever, k ows where to seek for the or wh t

n A t fruitful results they will yield whe discovered . the

n a n c an n sa a prese t st te of our k owledge , I o ly y th t the

A i v i as a n a an d had a j y , like the J i s the Buddhists,

a o wn an d a n n k a liter ture of their , it is p i ful to thi th t

a n a . o m i t n . should h ve bee irrevoc bly lost Fr the evide ce of the Bhadrab ahu i n scriptio n of Sravan a Belgola the

n ma a n o t a histori is te pted to believe th t it is lost bsolutely ,

h as i n m a mi n but th t it survived so e for or other the

n a o f a n a an d existi g liter ture the J i s , the Buddhists the

man an d i n a o f Ja n a Brah s , chieﬂy th t the i s .

a mn a A few stereotyped fr g e ts th t h ave survived i n

n a m the Jain a a d Buddhist liter tures see to preser v e H I STORICA L SUMMA RY 45

n ma a n n cert i tur s of expressio s which , e gre though they are a n the a ha i a h ad , be r evide ce to f ct t t the Aj vik s

r mmh o f n n develo ped a litera y ediu or ve icle expressio a d

n ﬁ n o mn a u o wn a scie ti c e cl t re of their , closely llied to d A m a o n o n e an a a a h o n the Di lect side , to rdh g d i the

f P l l n d l m n ma an m a a other , dist t ro stil ore dist t fro

i n a a San . as A skrit It is difﬁcult , the c se of rdh

ma an P h n an a d at a a t o n g dhi , to poi t out y loc l di lec

a n w s which the Aji vik la guage a based . Con sideri n g

a thi s mn n th t Sav at wa the ai ce tre of their religion propagan da duri n g the leadership o f Gosala an d sub se

n a ma n o e m was que tly, y be te pted to hold th t it derived mf ma n a o e a a n i ly fro the di lect K s l , while its scie tiﬁc

mn a ur a a in an a n w s d f m o e cl t e p rtly co ed p rtly derived ro

n an B ut b ec a man i a t. o the Br h cal l iter ture the ext the j tion will arise th at i f thei r lan guage was o f a local

n b e n an d n t origi , how could it spoke well u ders ood over

w n r wh the hole of the Middle Cou t y , or y should it be

n mA ama n ff w a a d a di ere t, ho ever slightly , fro rdh g dhi P li ,

mn o f a although Sav atthi was as uch the ce tre the Aj i vik s

mf r a n a an d ? I a a f m as that of the J i s Buddhists ro

n h i an ua w as n mal sayi g t at the r l gmge e tirely free fro l a n n sa a i n o f loc l i ﬂue ces , but I ust y th t the study the

w h o f a an a i n n B gro t liter ry l gu ges the sixth ce tury . C . , n o less th an i n that of the rise o f diff ere n t political

and an and powers religious orders , the histori the

h w a i n mn a a p ilologist ill do well to be r i d th t the trib l ,

n mn a a a d ma f r m c ste co u l f c tors were a ore pote n t an d

a an a a an oper tive th loc l . To t ke illus tration supposin g

' that th e l an guages of the Aj i vika can o n an d Buddhist

“ Pitaka h ad developed side by side i n Kesala, where the

n n h am a a loc l i ﬂue ces were t eoretic lly the s e , the

ff n mf n n w n mi a o n a di ere ces bet ee the tters pho etics , sy t x an d afﬁ n ity with San skrit can be best accoun ted fo r

o man o f n a a n t so uch by a gr d theory provi ci l peculi rities 46 THE AJIVIKAS a mm s a o f r a a an d n a f n a n by th t t ib l , c ste co u l di fere ti tio s ,

n i u o r n n h mmn a C u T e n a o sc o s u co scio s . co u l differe ti tio n

o n io u w e the ri b al an d a ff r n n is c sc s , hil t c ste di e e tiatio s are n a n n u an d n n where a ge er lly u co scio s , co scious o ly

r ma m mmr o f a o a s n e be tribe c ste ke hi self co spicuous

ma i n o f th e i n and to his fello ws by his i it t o dict o acce n t

b a mo t r b a . a n u n of so e he tri e or c ste The tri l or r ce i ﬂ e ce i s par tly lo c al i n so far as a pl ace is i n hab ited by a tribe

r di n o n h n . a a . a or r ce P ocee g t ese li es , the gre ter

mn a an d i ts afﬁn t w San reﬁ n e e t of P li closer i y ith skrit c an b e ex plai n ed by the fac t th at it h ad origin ated with

u mmb r o f an ar ra an a hi hl an d g y cult red e e istoc tic cl , was adap ted to the lan g uages of the n obility an d le arn ed

man i v a an a a n i t B n a rah s , while the Aj ik l gu ge h vi g or gi ed

a n o f w al t n an d a n n with perso lo er soci posi io , h vi g bee

f a s a a a o a e . . an d pted to the di lects the V i y s , g , the b kers ,

an d a - n a a a d am the potters the co ch builders , tur lly l cke gr

n th e n an d r n m mati cal n precisio , purity of dictio , eﬁ e e t

n ﬁ mb i n to n e This is co r med y the fact that wherever k a m i n the N i ayas we co e cross ho ely dialogues an d

' - an d ma mt m n k a a th e fol t les , si iles xi s , i is fou d th t

ff n a a m lan guage di e rs i v ri bly fro the stan dard Pali o f

a an d Th eri s an d a ma m the Buddhist Ther s , pproxi tes ore

a i s to an a o f or less to the Di lect , , the l gu ge the

n a a n d a a a n Middle Cou try with its loc l , trib l a c ste v ri tio s . A f ul l er i n o f n a n u m discuss o this i tric mte li g istic proble a . mn is reserved for P rt II Here I ust re ai co n ten t with citi n g a fe w i n stan ces i n order to ill ustrate the

a an a n d n n ature of the Aj i vik l gu ge u er otice .

1 66 c n o f sa a i n . ( ) The do tri e Go l is reproduced

mi Ardh a agadh

G o l ssa M a kh ali uttassa dh amm sa a n p apan ’ n h i u h n k m- n ti att e i v m at : tt a a a e i v a bale 1

V a i V uri sa arakk ame i vrr e i a p p v a n iyaya

sab b ab hav a U v asa a D asao ( g , VI , H I STORIC AL SU MM A R Y 47

b m ( ) The sa e is reproduced i n Pali

’ ’ ’ N atthi attakare n at thi parakare i i atthi ’ ’ u ri sakare n a a a n a v m mi ri a p , tthi b l tthi y ’ ’ n a u ri sa - h mo tthi p t a n atthi purisa

rakk amo ab S b pa . e satta sab b e p ana sab b e bhuta sab b e j i va av asa abala ” av i riya n iyati - sangati - bhava- pari n ata

i a . (D gh , I , p .

c ma a an m ( ) The s e bridged d ore adapted to Pali reads

’ ’ ’ thi a mn a N at b la tthi v i riyan n atthi ’ s h mo n a uri s uri att a a arakk m a o p tthi p p , sab b e av i riya n iyati

- a ari at Ma hi m an a a n a a s g ti bh v p ( jj , I , p .

a mli k a asa asah ass im Caurﬁsi ti a a a a a ( ) pp y , s tt

i v a a amuh e a a sa d v e s i abbh e , s tt j , s tt nn g ,

- a arih r aﬁca k m a a a a e a mn i a sa a s tt p utt p , p y

himsah ss n s h ass imsa c a a i h a a a tt a c ca

k ms n u v s amame a uv e a a i a mkh tin n y p n a v ai tta tau paccha sijj h an ti b ujj h an ti j ava ” 1 t ti B ha av ati XV 1 . a amk aren . n ( g ,

’ mn o n - - an amuk (b) C uddasa kho p i a i y i p ha sata

sah assan i sa hiﬁ c a a an c h a ca aan tt s t i s t i ,

mn n ca k amm k mi i n i ﬁca a a am a c a a m p t i k e

- mma dv a hi - i ca addh a a c a ad k e , tt p t p a. .

a a safifii ab b ha a a asafifii ab b ha s tt g s tt g ,

a a n i an h i ab b ha a a a s tt g t g , s tt dev satta

man a a esaca a a a us , s tt p , s tt

n a a a n a- a an i c ullas ti supi , s tt supi s t , i

si h an i u h an ti muc ami n a me i i n th e e ea s : t b c t ari i v v irh ti I n so e d t o t xt r d j j jj p

' ' ' ' ' ' nl a ini ti V a k ri rh ti v a Th e a sab l a dukk han ani ani tani k ari su v k ar a s sa . phrase j va

mk ar n ti e ue n s i n th e Bha av ati . 1 . a tame fr q tly occur g , XV

9 i n i s th e mmen i s e a a e a 0 1 3 0 6 . Th e v ari an t i s 1 6 . Th r d g dopt d by co t tor 48 T HE AJIVIKAS

1 m- k a s aha ppun o sata ah assan i yan i bale

a a ca san dhav itv a sam c p ndite saritv a ’ ” ukkh ass an amk ari s n d sa ti i a t (D gh ,

I , p .

’ ' - i m- l a a s nn i s su a me a a a v e e Se e a a 3 . ( ) jj g g j v

v n tama du - h n A i v i a b h a a ti a : ara ta j y , j h g riya ti - gh aran tariya satta- gh aran tariya u p

i - mn pal av ent ya gh ara sa uda iya v ijj u yan

u i a- amn u a k a a a a a A ati a Su t riy tt y s ( p p tr ,

c 1 20 . Se . )

k mu tta r h at ha l k han n a (b) A c el a a ca a t pa e a ehib h adan ti ka n a titthab h adan tika n a

at mn u s k n mn b ih a a ddi s atamn a a h a a i

n mdi an ti ek rik a a sa a a a t y , Te g

v a n ek aI O ika dv a arika v a n ho ti p , g ho ti

dv al o i ka satta arika v a n sattal o p , g ho ti

a Ma hima pik t jj , I , p .

ma n a i n n an The reader y otice th t the i st ces cited above

an a n o t a i a a n the l gu ge is th t of the Aj vik s , cert i views an d rules of theirs bei n g reproduced i n highly crystallised

ma n a an d d n an d distorted for s by the J i s Bud hists i

t e i n ama A a an d n an a . . a their ow l gu ges , , rdh g dhi P li res

l I n d n a a n a w c tiv e . pe y so oi g , thmey h ve ret i ed just fe n a ma a m turn s o f expression s a d gr tic l for s which appear

ama o r a n a . to stan d n earer to A rdh ag dhi J i Prakrit For

a n m n i n ai n a a l n a n in sta ce , the J extr ct ( ) , the o i tive si gu

ma n o r n a fo r a w lars , hether sculi e euter , h ve their c se

n 8 i n Bali n n a - n n i n e n di g , While decle sio the c se e di g

n m o o r ma an d a n e e f m ma a . si il r c ses is sculi e ste s for ut r The J ain a extract reads : n atth i utthan e i Va ”

me Va. a m pu ri saparak k a i The Buddhist extr ct fro the as l b n ain ma amm h a a a a D i g a, c t logued ( ) , co t s si il r gr tic l

“ ’ ’ ’ mi n n a a a- a n a a a- a n a for s tthi tt k re tthi p r k re tthi

ak a un o i s a e e i n th e mm n Th e r eadi n g Mah pp cc pt d co e tary . H I STORICAL SUMM AR Y 49

, uri sakare t n are a o p , while hese expressio s lt gether h mm a mMa i a a mi n e o itted the extr ct fro the jj , rked M),

mo a an a a a to Where the Aj i vik l gu ge is re d pted Pali .

n c an at n he o ut m The con trast i view o ce brought by co

parison of l ( a ) an d l (o) . ’ 1 (a) : n atthi bale i Va v i riye i V a puri saparak

mVa. k a e i ’ ’ ’ e n a a amn a ri a h l v i amn uri s ( ) z tthi b l tthi y tt i p a ’ mn - a a uri sa arak k amo th o tthi p p .

ma ma n o It y be i ferred fro this th t the Aj i vikas did n t

n n n i n n n t n mn draw a y disti ctio their decle sio be wee asculi e

mn n i n a i n f r s an d n a a n m n a euter ste s e di g , so the o i tive

n n ahdka zmo M i n 2 si n gular is co cer ed . pp occurs (b) as

‘ n a of mahctka a a a n n ge itive si gul r pp , where s the ge itive

‘ alza a cma a l k m a mm n p ur l pp would h ve ﬁtted ore the co text ,

h n P an a ad a . n if the l gu ge bee li Moreover , the ge itive

‘ ‘ ahctka a a a mahdka n a m a a si gul r of pp is lw ys pp ss i n a P li .

a 2 b a n a n an i a su i n a The extr ct ( ) lso co t i s Aj vik word p ,

man n n n the e i g of which is co fou ded by the Buddhist

“ mn a a o f a / m a mma a co e t tor with th t the P li word p . S tta ” - na a a n a a an . R a supi , s tt supi s t i Professor hys D vids ’ f n a o f B uddh a h osa s m mn a ollowi g the uthority g co e t ry ,

' “ ren ders these expression s b y seve n prin cipal an d sev en ”1 amu i : S n a n mn . hu dred i or sorts of dre s p stan ds i n Pali

dreaman d B uddh a h o sa n a a a n for , g tur lly expl i s it : supi 2 mi n t n i t k - n a ahasu i n a su asa a i h uddak a n a ti mp , p supi as a a a i a an d n but tter of f ct , the word is Aj vik de otes

f msuv i i n d an a o n a A am a a bir , like its log us or s rdh g dhi , su an n a o r suv ann u i n a an d su ar a i Sa p P li p n n n skrit .

m—su in e supi n e s u anna an d su a w , , p , mn These for s p p , whe

can n a a n o f put side by side , well i dic te the rel tive positio ' m A i a an a A a a a Bali an d San the j vik l gu ge , rdh g dhi , skrit .

1 I 2 i al I . 7 . D B . , p , 3 n a i 4 mal i l s . Su a aw i n 16 . g , I , p 50 THE AJIVIK AS

The Buddhist story o f U pak a preserves an Aj i vika ”1 expression huv eyya pav uso with its varian ts h upeyya ”2 “ ”3 av uso hu e a av uso w San sk ri p , p yy , hich is ti sed i n the “ ”4 L a a V i stara as tad b hav i s asi a am a an d ma lit y G ut , y ” n a m 5 a m n " be re dered perh ps it y be so , y good frie d

H uee a hu e a an a mo f yy or p yy which is opt tive for the

a b h u n o t a n a a verb l root \/ is recog ised P li word , the usu l

n bhav e a m mo f . a a Pali for the verb beimg yy It ppe rs ore ma an n n a a n over fro the v ri ts e tio ed bove th t the sou ds

1) n an a i n an a p an d were i terch ge ble the Aj i vika l gu ge . 6 mi n a a n am r Fu ther ore , l ter versio of the s e story ,

mmn a a m the Buddhist co e t tor displ ys hu our by repro

’ “ aka s a a : ao a aml abhami duci n U g p ctu l words s e C v , ” “ mi ti 73e mara . a n mi n o c e . (Ja a i v a j ; , , , If I g i v , I will ” f if n ot . n o live ; , I will die The Ceylonese editio Bud ’ fi u an 388 dhagh o sa s Papa ca S d i p . ) supplies a varian t

’ a n Chav arn l ab h mi mi f a a i v a o the bove re di g , which is , j ; i ” 7 m‘ mi t n a Ocwd C har mra . o ce a a n , Here the e or ’ whereby U pak a refers to the fowler s daughter with

i n n o t a a B l i m m a who he fell love is P li , the usu l for s mn Ca el a ma n a of the n a e bei g p It lso y be oted th t — n maremet n the use o f the presen t te se i stead of the

art n mn ms dmi a i f ms future or is u idio tic Pali . The idio

ma o f can a tic use the verb be best illustr ted by these

n n : Y n a n a u a en a an a ao n a two se te ces e te p y g h , s e mi ti ”9 “ ri ssa ma i ma r ss mi n mi a o amm l ab hi ssa g issa i ’ ”1 0 h ata a n n atthi bale sa ay . Th t the ge eral ten den cy o f

1 mattb - o ti kft 1 1 Para a i ma . . . 2 7 Ma h 58. jj , I , p ; j , II , Vol I , p

9 - 3 av a a . 1 . 8. Mah gg , Vol , p ’ - fman n s a i a v i stara . 406 . L e L l t , p

5 - ﬁdan i e n ese e i i n 3 8 mi a a S . 8 : ev a n m aﬁb a b h av e Pap , C ylo d t o , p p yya.

- ika . matth a ot . 2 58. a . Par j , II , Vol I p

' 7 matth a- o tik a I I I ra . . 259 a m Sa e c h a . Pa . v a l b h mi i a C a v mi j , , Vol , p o f , j ” mi ti . marﬁ c e

5 - matth a otik a . 5 ara . 2 8. P j , II , Vol I , p ’ 9 n s a i R ea e 1 An d erso P l d r , p . .

1 ° - men ma a a ma 1 m . a 7 Dh p d co t ry, I , p .

52 THE AJ IVIKAS n r an an a n ‘ o is y expl tio of it give n i n the Bhagav ati Sutra . a m But the l st ite which relates to the Aj i v iya attitude a a m a a n a to man n tow rds Gos l y fur ish clue its e i g it goes

“ ' a a amt a to show th t Gosal c e o be re garded a s the l st

Tittha k ara A v i a n of the j i y s . This is corroborated by the evide n ce o f the Buddhist texts which state th at the Aj i vikas recogn ised on ly three person s as their l e aders o r ma n n kkh ali a a ta in m peerless sters ( j as) of who Ma w as I n a S a o f Ma h a N ik a a . m the l st utt the jj i ay the

man an San daka a a ac t a i Br h w derer s ys, The Aj vik s like

e m n n ar a a t so s of those whose so s e d d . They ex l the

an d a a an d n n as selves disp r ge others , recog ise three o ly

’ iz an d a v . a V accha a Sanuki c ca an their le ders , N d , Kis ,

kkh l i a tara Ma a a . a a f mh e A ut Gos l It ppe rs ro t ng

’ ’ an a n o f a a n abhi ci ti s n expl tio Gos l s doctri e of six j , wro gly a u a a a a a a A i a a scribed to P r n K ss p , th t the j vik s pl ced

a i n ma their three le mders the supre ely white cl ss , while they placed the selves i n just the white class an d their

“ l l i n n a ay discip es the yellow . The Jai n a expressio l st ” k a a m Titth an ar lso i plies th at the Aj i v iyas recogn ised

titth ank aras an o n e n a m. man ore th It is i port t to ote th t

amto n h a Gosala c e be ho oured as the last Aj i vika t itt n

a i n - m n a a a k r the life ti e of the Buddh . This e bles us to

ma a a a sur ise th t he predece sed the Buddh , lthough it

to a h o n a f s w mn . is di ﬁcult y by a y years Seei g th t the Aj i v ikas looked b ack to Gosala after his de ath

a Ti tth a k ara or ma on e can as n their l st peerless ster ,

n as mn a an d a suggest the followi g the ost atur l prob ble in terpretation o f the doctri n e o f eight Fi n alities : the ’ n m an d syn chro is of Gosala s death with such n atural

a n as n a an d w ar was n a politic l eve ts tor do quite provide ti l ,

n d a a a mn a th t it is to be reg rded s a divin e testi o y of Gosala bei n g the last titth ank ara whose death was

’ hi ma I 24 A i a u Ma . . 5 i tt ma a na i aran a at a kk a et j , p j v k p a putt att n aﬁcev a u s r j y , p

' ' ‘ ’ ' v amb h en ti a e a n i ataro an n a en ti e i nn h nJ K i sani s ath da N cc , t yo c v yy p p , yy tn an da V a a ,

' nl M kkh al irii arn mki c ca a Gosal . Sa , H I STORICAL SUM MA RY 53

i n man n re n dered doubly sig n iﬁcan t hu history by its coi

i ma an d a n . c den c e with an y other tr gic f teful occurre ces

mma o f n a It see s to e th t the practices four Dri k bles an d fou r Substitutes were all con n ected with the hard pe n an ce o f suicid al starv atio n to which the Aj i v iyas a a a a an an d a a tt ched peculi r religious s ctity spiritu l v lue , an d that these appertai n ed to three successive stages of

mn a n a a as n a I n religious suicide ( r i diya) the Jai as c ll it .

a n A v i a n w m i a as the ﬁrst st ge , the dyi g j y s i t per itted to

n a mn e . . a dri k so ethi g , g , wh t is excreted by the cow , wh t h as n an a a sun bee soiled by the h d , wh t is he ted by the ,

n ma i n a d a n a was wh t drops fro rock ; the seco d st ge , he

mn o t n an n msu s per itted to dri k ythi g but to use so e b ti

i n n s e . . a a o r a a tut s , g , to hold his h d dish bottle or pot or a ar o r wa n a o f n j which is cool wet with ter , i ste d dri k i n f r mz ma mn g o it to squee e or press with his outh a go

a - mo r a o r a ti nduka w n or hog plu jujube fruit fruit he

n o r n n a o f n n it is te der u cooked , i ste d dri ki g of its juice ;

mloa m/a, o r a z or mud or to squee e press with his outh y g or mi amb l r n s ma n n a e n i a or be s whe they te der or u cooked , i n stead o f drin ki n g o f their juice while i n the third or l ast

a h n a I n n ad . a st ge , he . to forego eve th t pr ctisi g the pe n amn ce of Pure Dri n k the Aj i v iya h ad to lie dow n for n n f r two mn a o at m six o ths , lyi g successively o ths ti e o n a a o n n an an d o n darbha the b re e rth , woode pl ks

a n gr ss . This i n dicates that the lo gest period allotted

n n mn a a o f n a was a for the pe ce six o ths , e ch st ge it h vi g

n n mn an d r n l i n a bee go e through two o ths , the ei y the n o f A v i a ma a n n a a n ovelty the j i y ethod of tt i mi g s lv tio by mn n ew a o f o f a e s religious suicide . This ethod de th

v n ma s n mto a by tarvatio see s h e bee si il r to the thrice

’ ' w a ti dhct hid/262 n - N a a utta threefold y ( ) i troduced by y p , 1 mn o n 7S an mm . e. a a i a as , M h v r , i prove e t the older ethod

' ' ’ 1 ui mmN a t n a A arani a S a A a se a a e a e a ut e a s b i e a av a an: y g utt , I , y v r dh y p , y jj padiyararfl v ij ah ejj a tidha ti dha 54 T HE AJIVIKAS

? a a s a a n a e. . dopted pp re tly by the followers of P r v , g , ’ 1 mf a i a a n n n o by M hav r s p re ts . The u derlyi g otives A m a a a as i n ara a this b rb rous pr ctice , described the y g 2 S a are n utt , the followi g

mmma . R an a I . idd ce fro k k kh 2 n an titi . . E dur ce ( a)

3 an . S f n ma . ctity o a i l life 4 . mmn a a m Freedo fro tt ch e t .

- 5. S n elf co trol . 3 6 n mn f A a o a . tt i e t Nirvan . mf The gran d oral o the doctrin e i n volved i s

‘ i v i a n ab hika kh e mr n n atthae J mm y jj a a a arn o vi p . ” b n a sa e a v i m du ato vi jj jj j i te aran e t aha.

t n o t n n or f r a e. o . , He should lo g for life , wish de th he ”4

a n a n o r a . should ye r fter either , life de th mh ’ It appe ars fro B udd a s represen tation o f the Aj i vika 5 L o mah amsa D A a re ligion i n his iscourse th at the j i vik s

a mn mn ama a a followed the s e el bor te ethod for the tt i e t of

f n mn f as r a a o u the truth o the tt i e t the A c c ta world . The Aj i vika religion is described there as the higher life i n m” ’ 6 atura asamn n c n a atamr hmrn its four for s ( g ag b a acariya )

mn n an d n a a are mmi n its fu d e t l pri ciples su ed up the 7 Mahasihan a da Sutta by these two expression s : puriﬁca tion by food (aharen a suddhi ) an d puriﬁcation by tran s

ms d - n sa s ren a u dhi m a f a a ma . igr tio ( ) The our fold br h cariya con sisted o f m 8 Ta assit as ti c is 1 . a ce m p .

2 L ukhacari a— . y austerity ;

i d 1 1 I b , , m1 1 1 1 m. , ,

3 - a i a ma titi kk h zbi d I . t. a . m L a ma a s p r , , Dh p d a ve r e ti ti k kh a m , ma . N ib b an arii para

’

J J i n S a I . i a u as . . acob s a tr , p rt p 75

5 o mah a a i s se i n th a me a Th e L s J a a J a a N D cour t k ( t k o . 9 k I Ja a I . 3 1 hi m. a . Ma a p . 77 ; t , p 9 . jj ,

7 i 1 89 - 82 d . . I b , . pp

8 a a a 1 . 3 . J bi d 1 . 90 . I p 77 ; t , p. , k HI STORICAL SUMMARY 55

— mf - a h n J u hit 3 . e cc a g co ort lo t i g , ' — an d 4 Pav i v ittata . . solitude

‘ Of n if e Ta ssztci a t these , the ﬁrst poi t , , pa , exh us s the ‘ mt description of the rules o f the Aj i vika order as e with 1 f u 2 n n mo a . i n the Mahasac cak a a d a u ber other s tt s It

b rah ma ari a was mme a f c a see s to th t the ourfold y t citly

n Ta as i mn d w s n ma mi s a a i plied p , i deed the outco e of

u an a o f o f A n f rther lysis the older body rules . ccordi g

a n atur a b r hmth c an a ac ar a e to the te chi g of the g yy ,

i a h ad to an a a Aj vik be scetic , the chief of scetics ; ugly i n a n al l m- his h bits beyo d others ; co fort loathi n g sur passin g all others ; an d lo n ely with un surpassed passion

. A s an a ta assi ta a h ad for solitude scetic ( p y ) , he to

n a o f a as i n go ked , to be loose h bits , etc . ; ugly his

a lukh asmi h a md a b e h bits ( ) he to llow his body to

a a n o f a mn mn covered with co ti g dust ccu ulati g for a y years without thin kin g yet o f rubbi n g it o ff by his o wn an a n o ff h an h d , or h vi g it rubbed by the d of

as m- smimh e h d ; a n e ucchi a to mothers co fort lo thi g (j g ) , a n mn s l o n ove bout bei g i dful so a to bestow his ove a o f m a an d a n ot a a drop w ter , c reful to hurt s ll cre

’ t ure s an d as solitary recl use he had to

a men . r ma a ma ﬂee like deer f o the f ce of The gre t or l

n i n m i volved this ode of holy life is 3 4 So ta o so si o ek o bhimsan ake Van e tt , t , , ”5 ms san a uto m na o n a cﬁ i a i n o e a s un i ti gg gg , p

if Be r h b efr z en n i n the f ars moo s e sco c e o o e e o e w , d , , l d ,

N ake n o ﬁre b esi e all aﬁre wi hi n d , d , t , ”6 The h rmi i s b en on seeki n the t ruth e t t g

A s a A i a h ad o n reg rds his food , the j vik to live

f nd o n mu as ti l es d tan dul as a an jujube ruits , gg , , whole

hi m. 238 c . . 7 . Ma a 7 jj , I . p ; f p 2 An uttara Pa I . 295. rt , g , p

3 h i ma 3 Ma 5 6 a ian Sutatto . . Cf . v r t , jj , p 4 i I 53 i d 6 . a i an o s n i . Cf . v r t s o , b , ,p

5 a a I 390 h I 9 J a . ima . Ma . jj , ,p 7 ; t k , ,p

Ja n I 230 i . a an s a i . a . . H 208 Cf. t k a tr l t o , ,p ; D l B p . . 56 TH E AJIVIKAS

O n n a n o f L rna or powdered . this poi t the ccou t the o

a a ff r ma o f Mah s h n ama a i a da h s Jat k di ers f o th t the a i m The i a Sutta just descr bed . for er describes the Aj vik

as th e a n an d a scetic u clothed covered with dust, solit ry

n d n n a m a a o f lo ely , ﬂeei g like deer fro the f ce

n s ma c o w ' an mwa dun e d , whose food s ll ﬁsh , g, other ” 1 refuse .

h as n n a R a a i h a U ddan a u ra It bee show th t y g , d p ,

ma V a arasi Al ab hi a Vesal i an d Sav atthi a C p , n y , were the s uccessive an d pri n cipal cen tres of Aj i vika activity up

d h o d a Ji na o a . n am till the of Gos l These es in dicate th at at m mwas a o a iki s mn Aj i v which ﬁrst l c l ove e t of R ayagiha

c n tur m a n a e v n spre d withi or ore over the Middle Cou try, f m o m and that the progress this ove e n t proceeded alon g

n am o n e a a a m a s a two p ths , le di g to C p the ost e sterly

n d Sav atthi as m n a n poi t, the other to the extre e wester

At v a n th e m. i a ha li it this rious ce tres Aj vik s d to

n m f ma n Ja n a an d en cou ter two or id ble e e ies . the i the

mn 2 dh a a an d K umr a a utta Bud ist , besides the Br h the p , ’

mmn n m. a a f m their co o e e ies Itmppe rs ro Gosala s division a mn o f ma i was n ti e th t the Aj vik ove e t co ﬁn ed even

n hi s a n an n u der le dership , withi the l d of the seve rivers ma a 3 sa a a a an a ( tt s r ) , or ore ccur tely , to the G getic v llev . ’ The scen es of the early years o f Gosala s career as a

mn an are a n R a a iha an d Pa i ab hﬁmi e dic t l id rou d y g n y . The latter was probably the farthest poi n t i n the South east which lay outside the territo rial division o f the

1 a A i v i k a a a r J ak a I . 390 b b a h ab a i a t , , p ; j p j p b tv ac el ak o ah o si ra o alli k o j j j j ,

k ih ari mn e di i tt a i e av a ss sv a mi av i v o h o s v i a ala i mha i a v k t n p , u go y p y , a ab h o j a o ah o si

h ma a i n i ib h uﬁ i i n a c o d ar c ag y p j .

’ ' a e R a mma s a w e s e e a (i s mma s s P r v follo r w r c ll d g . ( U ttaradh a an a l ecture 2 3 y y , )

’ n a K umara uttas a i a h ama s Sﬁ a a N a s ma . . 7 or gg t n , p ( y g d g II 3 ’ Sa a sarﬁ are a i n Buddh a h osa s mm f en a se en ea a es i tt , ccord g to g co t ry v gr t l k r z . , , ,

a n amun a R ath ak ara An o tatta Si a- a ata Ti a l K a a d , , , h pp p , Mucali n da K un aladah a n y gg , ,

f n l av ilasi n i I i s es n o t Suma . . seem a b e e I n th e Bh i ( g p Th do to corr ct . agav at h m e me i t e n a e e en Sﬁtra w e t w th s of s v ri ver s v i a Ganga Sadi n a an a Madu an a , , g g , g g ’ ’ ’ hi a n a Av ati an a an d Par mzi a Lo a a v ati ai i y g g , g g , g g ( R o ckhi ll s Li fe of th e Buddh a p . H I STO R I CAL SU MMAR Y 57

' P i ab humi m l n a n a Midd e Cou try . un y see s to h ve bee 1 - i n n n a n d far as i . so r ver port Wester Be g l I dee , the

as n n n can n h a e n e terly poi t is co cer ed , it be show t t W ster

n a ma n o f a n Be g l beca e sce e the Aj i vik s a d the older ’ N igganthas (Parsva s followers) eve n before the J i n ah o o d

a A n Bh a av ati a n l o f Gosal . ccmordi g to the g ccou t G osa a an d a i a et a i n N al amd an d th n e a a e c M h v r e ch other , i

a Si x a i n Pa i ab hum forw rd they lived together for ye rs n y i ; : was a a a n th e a n a mn ma which pl ce ccordi g to J i co e t ries

' mi r i n V a ab hﬁ as o n e o f tw o jj , elsewhe e , described the 2 A r a . ama division s of L adh The ya g Sutta con tain s a ﬁn e 3 a a a a a a a i a an Pr krit b ll d , where it is rel ted th t M h v r w dered

” ms n a mn a ma a d n i n for so e ti e ked e ic t L adh a of which

a hum1 an d Sub b h ab huml Vajj b were apparen tly two divi s L a as a a u du cara n a n c . io s . dh is described p thless co try ( )

n a o f a n a ma ea The rude tives the pl ce ge er lly ltr ted

en saw a the a . a scetics Wh they the scetics , they c lled up 4 mo f h u hu cc an d s e m their dogs by the y C t , the

ma as was to a i h sa . n L a upo n the n It difﬁcult tr vel ad .

' man i S a n V a ab humi It is aid th t y recluses lived jj where they were bitten b v the dogs an d cruelly treated i n a

a mf o a r hu n dred other w ys . So e the recluses c r ied

a i n e to o ff d l a himh a a m a b a boo st ves ord r keep the ogs ( tt g y ‘ ' 5 mh a n ak a d s l a a U i a e a i . n y ) We ve see th t p , the Aj vik ,

i mh as n i n a n c rib ed s c hi self , while he livi g fro tier di tri t

s a mn an a n a aff hi s n a a n of Be g l , e dic t c rryi g st , expressio

’ ml n l atthih atth o pure asiru i p yi g that the Aj i vi kas ‘

a W n a u a. aff i n an d w i was a habitu lly e t bo t with st h , h ch

ma n a an d t f n ma r o . tte ecessity with the These J i Buddhis ref e re n ces can well explain why Pan in i de scribed the

1 t i t i s a a e i n a rab h ﬁmi h K al a ﬁ ra V h mmn a t e s . Accordi n g to t e co e t ry of p , pl c j

' 2 ’ a m. Si lank a s i a n e A ra asu tta 8 3 2 . t k o th y g I , ,

i n A arai h a 1 . 8 i i s b e s e e . Ohan asﬁ a th e di scourse wh ch to l t d to y g , . y ,

a ril 4 . A a . 8 3 . y ra g I . 5 I i d 3 . 5. b , 8 8 TH E AJIVIKAS

askari a as a a s o f an am M n cl s w derers provided with b boo

- - a mask ari o v e u ar k . ma a i v r a f o staves ( sk r n n p aj a yoh) . S ar l n n n as , a n t a " the wester y poi t is co cer ed we h ve see h t ’ towards the close o f Gosala s life the Aj i v iyas were bein g

o f v atthi driven eve n out Sa . The Buddhist literature

a few a am alse preserves episodes where the Aj i vik s c e in to con ﬂict with the Buddhists i n I t ' i s mn n i n Bh a av ati Su a a i a e tio ed the g tr th t the Aj vik ’ was f n o t n a a a a a cen tre shi ted lo g fter Gos l s de th to Pund ,

t V h mn n o f n a in a a cou try the foot of the j a ou t i s , which the capital was a city pro v ided with a hun dred

duv ara A n M h m h a a . a a au a m a s S Ma a ad a g te ( y ) ki g p ( p ) ,

n n as Dev ase a an d V iml s a av ah a a i a otherwise k ow n n , s id to have persecuted the Jain as at the in stigation of

A i v i as a a n was h e . t j y , whose roy l p tro he The wicked

ma kin g was destroyed by the agic l powers o f a Jai n a 2 u ma o mS an al f A b a a na m. sai n t ed g , the disciple ra t V i al

i n Bha av ati a Ama a It is a lso recorded the g th t b ada B dh ai a a a z n a V ideha n p nn , we lthy citi e of the gre t cou try , sought to brin g about a recon ciliation betwe en the 3 n n a n f n th h ostile sects by co ferri g with the J i as . The ﬁ tee Bha av ati e n a m ch apter of the g tr see s to have been the record of an age whe n the Aj i vika an d Jain a religion s were s a An a an a a a a a a a a a a pre d over g , V g , M g h , M l y , M l v ,

' A a V accha ob a a a La a a asi cch , , Koc , P dh , dh , B jji , Moli , K ,

ah an d amb hu a a A v a S ttara mare R os l , , of which so e coun trie s which were situated outside the territorial

n n V a a Ma a a e . n divisio of the Middle cou try , . g , g , l y ,

Ma a a A a K o ccha a a L a a A v aha an d l v , cch , , P dh , dh , 4 h u tara ama n an a e b t a i m. Sa The s e ch pter lso po ts to g

man V n d n o n - a af l a whe n y edic a Ary n deities were ﬁ i ted to

1 Vi S B u kh u at h u ammma N o . v t a a men . . a , Dh p d Co t ry , IV 9 ’ - H o ernl e s en i l I 1 2 . App d x , I , pp . bi d 1 4 I , p , .

I i d - 6 . b , pp, 7

60 T H E AJIVI K AS

. w ﬁv e n aro n religious orders of hich o ly oticed i n the.

N iddesa un 6 l a n der the c tegory , while u der the seco nd

category a re in cluded the various groups o f devotees

are n o t n i n m1 T which to be fou d the for er . h e an o

mi u n n aly th s volved ca perhaps be explain ed away by n a m the suppositio th t so e of the orders h ad died out

n N iddesa t was 6 whe the lis closed , . g . , the Mundasav akas

a t was n r as n an e. . or th t the older lis co side ed redu d t , g , in the case of the Parib baj ak as an d the Tedan dik as a Niddesa u of m] th t the gro ps devotees were pro iscuous ; n o n m me n s a e . . D ev adh a mka mi co pri ed u der e , g , , the

i n n a I n worshipper ofmdeities ge er l . support of the thi rd a a mmn a a hypothesis I y refer the re der to the co e t ri l

a mn o n e i n B r hm a a alasu tta r r fr g e t prec pts the j , whe e the e

n sun th e is refere ce to the worship of the , the worship of

ma n d a n a n S i other e rth , the i voc tio of ir , the goddess i" of L uck . a c an at n f m But the re der o ce judge o r hi self a an d f m o f mi th t the deities or s worship e n tion ed n the

B r hm a a alasu tta n o t all n an d j were foreig to the Vedic , a m further th t the worshippers of these deities did n o t for ? n o a n mthe disti ct groups or corp r tio s Moreover, so e of

rm an d mn n i d as deities fo s of worship e tio ed i n the N d es

’ f‘ are referred to i n Pan in i s A stadhyayi an d the Jai n a

U an a A u a ati k a u a a S . m p g the p p tr The for er spe ks

d o n a a a a a a A a an an d of ev tio to M h r j , V sudev , rjun , cl

' c n mmn f a w a a n o a u ou try, hile the l tter kes e tio V s dev ,

‘ Bal adev a an d Cakk av atti i n n a n a , whose existe ce the J i s

1 ii r A i N i n h Mun da a ak a J a i l ak a P'arib ba ak a A utta a . i a a a s v g , pt III , j v k , g t , , t , j ,

a n n h mmi k a Di a l ; . i k Te da di k A i ruddh k amk D v d a , M a a a v a a Go t a a e a d , , , B g ,

- 1 1 2 0 222 . . pp . 2

l 2 D i an i ka a . gh y , I , pp

3 n n h M i i n a 1 1 as an as M a a A n a i n me i n e i t e . 9 Th e are follow g t o d l d , p , g ll , to ,

a i ri a B mi i a a a N accak a L au h ak a Bi sa a h mma rah a r N a a Pab b at D , , t , , g , c , , g y g y k

n a un n ab h adda Gan i ma- S i a Si ridev ata K a i K al i l de v ata Si a P Ma i b h add , , d ur y , , l or , v ,

asu e a C an i a A si asa Bh addi utta. V d v , h k , p , p

4 an i i I P n , V . 3 . H I STORICAL SUMMA RY 61

a n v erv fa a Va a were c lled upo to believe . The ct th t sudev ,.

Bal d v a an d m a e E pero r were recog n ised b y the Jainas

a mn n n l a rusa i s an n a Sa k u s m. o g pro i e t perso lities ( a p )

amn n mn a evide ce that so e sort of sy thesis took pl ce o g

mmn n ff n i n am the di ere t religious co u ities , livi g the s e

un am co un t ry an d perhaps der the s e rule . Thus three

f the a man the ai n a an d n r o differe t reco ds Br h s , J s the

n n a mn v Buddhists co n cur i n poi ti g to ti e whe the ri al

r m mmn h mk a ma religious sects ad to a e co p o ise o g the

b a n o n e an a to an y ccepti g the deities of other , especi lly

- n t mr h ad as a o d. epoch whe h e Eh pero to be worshipped g

h h mn T e Mahab o d ij atak a also bears testi o y to the fact

at K h attav i a a n a o n e . o th politics ( jj ) te chi g th t sh uld , ’ ’ s n mr eek o e s ate ial advan tage eve n by killin g n - o e s l a n s a ml l A p re t passed i n to religio us dog a . these i mut o n t v z . a see to brin g o e fac th t such ch an ges i n I n dian religio n were coev al with the fou n d ation of an

mn n : th e pire a d co seque n t o n the growth of e idea of

n r n d n perso ality i n eligion a state . Seei g that the

n n n o f mn as as begi i gs these develop e ts were old the ’ t - mm e a a a h . Buddh s life ti e , it see s prob ble th t the process of dmeiﬁc ati o n i n religion an d state ran side by side with a n a a m the ki g of the M g dha E pire .

‘ There can be n o gai n sayi n g that the Aj i vikas

a n n mn ret i ed a i porta t position duri n g the Maurya rule .

' u il a rthas stra mi K a A a a a n The t y , which y be reg rded ’ a n as a fa o f an dra u ta s a mn a se se ithful record C g p d i istr

n n a a n n a n mn tio prohibits by pe l legisl tio e tert i e t of the

S and A i ka rad m k as at me d/ a y (Buddhists) the j vi s the ti e of

a . 228: K hattav i av adi Mata i tarﬁ i a k . m J a a retv a attan o v a t , Vol V , p jj p p

kametab b o ti an ha e si . i s es e i a b e n e a the i n attho g p It p c lly to ot d th t doctr e

n i n th - i mth a referre d to i s to b e fou d e v erse quotat on fro e can on i cal J ta a Boo k k ,

B . if n t h n C . o e c . 240 i as th e 4t e . . wh ch i s as old c tury , old r , f p

' o Tatha ato c a ar h aril ma a a n . : a samam 7 s b uddh A g uttara I . pp 7 g o r j ca

i h ri aman n s a e saril k l ak i i i a b ah un n c ak k av att ac c a y s (y ) a y o j a assa an utappi 1 42 rah a i a . . . dv e th ﬁpa . Cf ; D gh II p ' 62 TH E AJIVI K AS :

1 and sa i cr ﬁce . This is n o t surel v to be cited as an i n con testable proof o f religious persecution i n the face of other evide n ces proving that the ascetics i n ge n eral 2 W a b n an e 0 11 o c cassi on s ere voided y I di p oples such . The

sam n asi n s a a n a vmery sight of the y , p rticul ry of ked n an i v a was e dic ts like the Aj ik s , repulsive to perso n s 5 o f a s e a m good t ste , e p ci lly to the wo e n folk who were

' the c ustodian s man n n as n o w of good ers the . It is sa o f . a Vi sakha a She. ma id the Buddhist l dy th t re rked

at i o f i a : S am the s ght the Aj vik s uch sh eless

n ml f c o th e n o f n perso s , o plete y devoid se se dece cy , ” 3 n n h ts a A ra an . amn c ot be The s e feeli g is expressed

ma mt ore e ph tically wi h regard to the n aked Jaina a c i n Di v av adana mo f s etic the y through the outh a

’1 courte zan in the followi n g verses

“ ha s h mr s a ma b udd i an b ha i u ru o v ﬁ K t at p ya j anav itah ’ lo kas a aS ato o a amrame ar i n a a y p y y y g c t gnak h

’ Y as a a i driso harmah urast l mb a ama e asa y y d p l t d " as a v ai Srav an au ra a ksura renav ak ri nt t y j p atu.

a a i o f a a man a o f The re l tt tude Br h te cher polity and mn o f a Vi sn u u ta ak a i ister st te like g p or Can y towards the Aj i vikas an d n aked ascetics i n ge n eral is clearly brou ght 5 a aﬁcatan tra out i n story of the P . The substan ce of

- a i h adra an n un the story is th t Man b . u fort ate ban ker of 6 ’ ’ al i utra was an l admn h I a a id i i n t p , directed by the gel

himh akuta amto a l w n a dre strike wit he he wo uld ppear

1 ’ h mé r Arthasastra 2 1 : e en e ai n e th e B is s and S a a ast s 5 s y , Tho who t rt d uddh t

h A i i as at th e i me an d sa i e e e n i s ab l e b a ﬁn e o f t e j v k t of cr ﬁc w r pu h y

1 n 00 pa as .

h a i n m k . a Th e Paramatt ti I l l 1 . . 1 5 s the ani a o . e j , Vol p 7 r cord follow g Br h c

mn l n n n l m b e i e : a a ak i c cesu sama ada a a amal a . ss a m f g g “ mmmmn 4 v hi av ir h it ar zi a a a a e 00 : e arﬁ a ro tta a a aha t Dh p d Co tary , p. p pp n ” "l mn i a a ah o n t .

Di v a adan a 1 65. y v , p . id . 370 . Ib , p

ﬁ n l . Pa cata tra e d K i e n . , . lhor , V

' e n Da i at Patab putra i s plac ed i n th e D cca ( ks n ye) . H I STOR ICAL SUMM AR Y 63

mi n a K a a aka mn n f h i n e x t or i g be ore the guise of s p n , ’ an n a n an t n an d str gely e ough , c rryi g out the gel s sugges io

was mﬁnd the ban ker uch surprised to the body of the

mn A u a K sapanak a tran s uted i to gold . coveto s b rber n s n f ul a o f ma who h appe n ed to wit ess thi wo der fe t ir cle con ceived a plan of obtai n i n g gold by strikin g the K sapa a l me nd e l mi n na as a . k with With this Vi w , he lost “ ka m n o mto a K sa a a na a ti e to go p n o stery where fter i dm s n n J nen d e howi g due ho our to the , he recite thr e

s o f n m couplets expre sive the religious se ti e n ts of three

— a n a an d t i a s . ects the Aj vik , the J i the Buddhi The secon d couplet which strikes the key n ote o f the Aj i vika and Jain a faiths is

se i hv a in ams a ti ta i t a a n c t mat n c i e ra j y j t , y j tah

' Tav v a c a karau Sla h au au ta u e g y y t p j a karau .

T hat i s the to n gue which praises the Lo rd ;

ha the hear whi ch is ev ote to the o r t t t d d L d ,

an d tho se han s are v eril raisewo r h whic h ho no ur im d y p t y H .

n n n a b man a Thus the cu i g b r er ged to in duce the

K sa a akas to a n a n n n i n p n ccept i vit tio to di er his house , an d n e ami n a n m whe th y c e body ext orn in g, he struck

ma n l akuta a s the with stro g they stepp ed i n to his h ouse

f n f o n e a n . o m ter a other The ews the urder an d pan ic o f

K sa a ak as n a u the p n soo spre d thro gh the city . The

a was a e t u n an b rber rrest d , ried , fo d guilty d severely

n K sa a ak a pu ished . The p n of the story is eviden tly a

mc mn n n a a a a the i a ixed h r cter co bi i g the J i with Aj vik . I n the s tory its elf the K sapanaka is described as a naked

n ak a D am mn an n a a a a o f J na e dic t ( g ) , ig b r worshipper the i s ,

m- replete with supre e k n owledge (keval a jﬁan a It goes to Show that both the Jain a an d the Aj i vika ,

i mmn n a n a h ad n n to co o with other mked scetics , prete sio s na a man d a s an d ha m uper tur li ir cles , t t with the

Ji n ah o od o n a um c stituted the highest ide l of h an perte e

n . n amn tio The e of the ba ker Man ibhadra is itself '6 4 TH E AJI VIKA S

o . m f an s n mn Bha av great i port ce a co ﬁr i g the g ati accoun t re presen tin g the disciples of Gosal a as votaries of the ’ t wman s Pun n d an d M n ib h dda V i n u g el ab ha da a a . s gupta s

tea n i n a a mn chi g the story is th t the proper tre t e t by a o us amn a a h eholder of the sh eless ked scetics professing

o n ma e as to a w m to p ssess super or l f culti s strike the with

' h e aff ma t mt a u t m very st which so e of he c rried bo t he ,

a i n w o wn Dan dan i ti to th e an n s to pply , other ords , his D di .

as n o t mn to a d w a l a l But this course e t be dopte iter l y ,

s n a n was a i n mt l i ce pri ciple which v lid theory igh ead to disastrous con sequen ces whe n blin dly adhered to i n

s n n n m a a at pr ctice . The dis strou co seque ces here co te pl ed

are typiﬁed i n the story by the tragic fate o f the - K sapa

a n akas an d the b rber .

’ k datta s Mudrar k sasa on e o f the m Vi sa ha a which is ost

d man man a a a i n S a b t n i port t historic l r s skrit , d ted e wee 1 th n A n D . a ha 5th an d 6 . a the the ce tury , p i ts the c r cter

o f a K sa a ak a wh o K sa an ak a o f th e ah oa p n , like the p P

a to md a th e a an d a tan tr story , is releg ted s e perio , is 2 a r n i n i a an d am ma ixed ch r cte represe t g the Aj vik the Dig

n man n n e a . at bara J ain a un der o e . Mr Tel g poi ts out th

‘ ak a n th e K sa a ak a to R ak sasa an d a Can y i troduced p n , th t

amso a n o f his s mn a to man a Brah i ister bec e close frie d s peak of his he art itself havin g bee n t aken possession o f 3 - fh imm mn saw . of by th e en e y whe he The chief otive th e play i s n ot far to seek ; V i sak hadatta i n eulog isi n g the shrewd p oli tical pri n ciples of the I n dian Mac ln av ell i

a “ mn an S n a n sought to how how eve ked e dic t , houseless ,

‘ ma n on a o f th e n dispassio n ate , edit ti g the re lity livi g

ma pri n ciple (j i v asiddhi k sapanak a) could be de a frien d

1 M Tel n l ac es th e a e th e a be een th e 7 th an d the 8 en r . a g p d t of pl y tw th c tury .

h e h en A an D . d M h 5th an d t 6 t . mi th b e een t e . V i c en t S , . r. t c tur Prof A . D n w y ,

H i ll eb ran dt i n 400 AD . 2 ’ i i th e Mudrarak s a u i on h i s e n as . 1 , Tel an s i n d 7 . Cf . g tro ct to d t o of , p Prof

- J i n n o t a i k es mth e a a a st . a k sa a a a e n u W i l son th i n k s th t p n d ot pl y a , _ B ddh

i d . 1 9 . I b , p HISTORIC AL SUM MA RY 65

amn Mudr r k sasa to as a f ma o ferocious M o ( a ) serve tool 1 k a- ra idhi o f Canak ya (Cana y p n ) .

‘ sa a ak a i s n n a as a mn The K p n i troduced i the pl y e di m2 a a m an a a a n a c t with sh ved he d ( undi u nd ) , spe ki g Pr krit

n a San an n n a th e i ste d of skrit , expo e t of the re lity of livi n g pri n ciple respectin g the teachi ng ‘ ahan ts r - m o f A r a o o f the , ir scible hot te pered , greedy

i n mt n - o a a n f o r lucre , dept p l is ry , fortu e teller , c sulted

n a an a a n o u t ﬁxi g lucky d ys , hypocrite lw ys cryi g , There ”5 i s n o n n i iquity for the followers , wishi g success to 6 a mn in h n n n an d a mn l y e t eir busi ess co cer s , procl i i g 7 a o f n s é victory of the c use righteous ess . But the K apa

‘ ’ ’ n aka i n q uestio n servi n g as a spy or Can akya s tool

as a an n a n a a n as a re re it is c lled , c ot be re so bly t ke true p se n tati v e of his order except u n der the suppositio n th at

t n n a a n a mJ his pre e sio s were ch r cteristic of the ked edi

- was a n ma n n m i ca ts Who he c lled upo to i it te his outward

a n K sa a k man . n a a m de e our The picture dr w of the p see s

a n n ﬁ ma n a c m to have tou h of re lity receivi g co r tio fro

’ two San r a the K au il a A rthaSastra an d older skrit t e tises , t y

a n a ma a i n n a f ts a a m V a the y y K sutr , which their ge er l or ;

n d can a n th e am style a purpose be s id to belo g to s e

ma a a e . teri listic g

a ma a an V atsy yan a Ka sutr speaks of the houses d estab

mn an b hik su i s k h mn ts a a sa i l is e an kas of the fe le tte d ts , n , p 8 an d ta asi s as a - n as i n p the ﬁ ttest pl ces for love i trigues ,

ms o n we ﬁn d a the uch later treatise poetics th t the rule

’ 1 - Mudrarak sasa Tel an s e i i n . 258. Ji v asi ddhi ra i Can ak a ra idhi , g d t o , p p y p n .

1‘ bi d 2 22 . I , p .

5 2 N e a w a i s th e s th e J ai n a n av a tattra s i 25 . b d p . . ot th t y ﬁr t of I , m i 2 1 2 Sasan amal i h an tan a . Ib d , p. ’ ' ’ ' a i av amav an ani a i ani n a s a . N tth p v , tth p g

an m a K aj j asiddhi hodu s v ag a . ” 7 a an m h mma i ddhi v a a s D a s hodu g .

amﬁtra 4 42 Sa i - b h ik uk i - k a an i ka- a asi -b h K as . . av an e u suk hﬁ a , V kh s s p t p s p yah

- i - mn a k a an a. mﬁl kari ka Bhik uk S a a a b hi r n a m i sa i c . I . s s y e ta. am f b d , IV s r p r j I i n eb e an i i S e a a a a a e se e e e n e s d t d to P d t B dhu h kh r Bh tt ch ryy for th r f r c . 9 66 TH E AJIVI K AS

ma a n an a n an n is l id dow to select fe le tte d ts , d ci g girls

f ma a o f ms n n an d e ale ascetics to pl y the p rt es e gers i 1 n a i n Ma a i love i trigues , which is illustr ted the l t Madhav a by the character of the Buddhist sister

' K man dak A a o a an i d n a , busy with her disciple v l kit frie d 2 u dhar kkhit a an n fo r ma B d a a a n rr gi g secret rri ges . O e ma ﬁn d a a i n o f D ev asmi y p r llels the stories ta i n th e

3 ‘ h arit a a a an d o f N i tamb av n K at as S g r ati i the Dasa 1‘ m k umracari ta a a a s are , where the Buddhist fe le scetic represe n ted as takin g an active part i n such in defen sible 5 ffa H o w far n n t a a a a irs . these refere ces represe re l st te

f n n o t a o thi gs this is the pl ce to discuss . But the Artha Sastra also bears evide n ce to the fact th at the religious

in 4th n B C . n ot m orders the ce tury were free fro such ma n a a ma an or l corruptio s , lthough the c ses of or l tr s

n n n to a n a a gressi o were co ﬁ ed few i dividu ls . It lso goes to prove th at with the rapid growth of a cen tralised

mn w s mn a fo r Ca ak a for of govmer e t it possmible n y to organ ise a ost elaborate syste of espion age un der

all s which the services of , whether recluses or hou e

a o r a or m t a holders , cultiv tors tr ders , wisemidio , le or ema n f ma a le, could be utilised for the pro otio of teri l a an a an d n n a K sa a ak a m dv t ges , u der which eve p n edi tatin g on the reality of the livin g prin ciple could easily

n r o f a a as a i n h be i duced to se ve the purpose st te , tool t e

‘ k r h as t an o f Ca a a . A t as ra a s h ds n y The devotes two ch pter ,

an d XI I to o f a n n rs n XI , the subjects tr i i g pe o s i n

u ha uruset atti an d o f m espion age (g d p p ) e ployin g spies i n diff eren t bran ches o f secret service (gudhapurusa hi a a f m pranid ) . It ppe rs ro the rules laid down therein e if m am a n th e th t spies were r cruited , possible , fro o g

1 - - Sahi t a dar an a I I I . 1 57 : D ﬁt a sak i n ati rav ra i ta y p , y h h p j . Ja 25 a a . . 7 . t k , I p 1 Div ﬂv adan a . 427 . ,, y , p 4 1 An t 2 90 . n d. 1 9 I , , p . Ja 49 3 a a . . t k , I , p

68 THE AJIVIKAS

1 V i n dusara as a - a h a a a a t r court strologer , w ile J t k s o y prese rves an old tradition to the eff ect that astrology

l mst a ro fessi n n i w as a o p e with the Aj i vik as eve n the ’ 2 - m the i v ad n B uddh a s life ti e . The D yav a a testiﬁes to fact th at Pun dav ardhan a w as a stron ghold o f the Aj i vikas s i mn o k was - a n s n V i tas a the ti e of ki g A oka . Pri ce

a n o f th e i v a are n n as n o ti c ed b p tro Aj ik s who co fou ded , y ‘ Bh an k n dar ar a a . R . N i an h . . r r t as Prof D , with the g or J i s He was a stron g believer i n physical torture which the 5 h a n t n mi c ta . Buddhist co sidered useless ( c a p ) The co ﬂic

f a mn n two an n a o cl i s i volved betwee the st dpoi ts is cle rly brought out i n the followin g verses 1 . Buddhist thesis

N a n a nacar a n a ata na anko n anaSan ams thandil asa ika v a g y j p y

ra ml a n h n i n mha n a o a tii ﬁtk utuka ra a méodha e o m j p a v y

n kh m. av iSi r akan a

Al amkritamca i care a dharamamdantén dri ah San tah p t y

to b rahma ari sama c y

‘ ’ s i n na Sr man ah s r su b hii te u n dha a da amsa b rama h sa a a v e y 6 sa b hik suh .

2 A i a an . j vik tithesis

’ n v i an v an n i v - l mam ast s mi e e asata a ﬁ s v m K e a av mu a mb j y rago n ai v a j ito yadiha ri si n a kalaprakarsen a hi

n namsa hritamra h a l amk rita i ii huktv b ﬁ a i i dh ﬁ t ma B a t é tamda t g p p y

n ri an i rah 7 Sakyesv i d y g o yadi bhav ed V i ndhyah plav et sagare .

The Di v yav adan a also relates th at Aj i vikas at Pundav ardh ana h ad to pay a heavy toll of death i n

1 a i Madh av a ma an i M l a b S s Se i e s I . t , Bo y kr t r , Act , p 9 .

K th asarit Sa a a a an a N a o . 68. g r , T r g XIII ,

3 a ri t P l i i n k umr c a a a . e é a D a a . 1 2 , d t o , p 1 . ’ . Tel an s i n i n th e Mu dra ak C r as . f g troduct o to s a, p 1 9 .

5 av adan 339 a - a a Di v a . C . mm . a a a e se 1 41 1 42 M a b a a y , p f Dh p d , v r ; h h r t , III ,

455 Suttan i ata e se 2 49 v erse 1 3 ; p , v r .

’ ' B - D i v av adau a . 42 0 . C . h att ih ari s e S y , p f r oft quot d lok a .

’ ‘ ami tra - ParaSara - rab h rit a i V i év a o v a am t mb u i t n Sr muk h a p y te p s ri ’ nk a arii dri v ri i mh a o ama p j st p gat h

ma i i il Sak an n a s ta a o dadh i mam uta e b h uﬁ man v a t ghr p y y y j ate a s es

' i n dri an i rah o a i b h av e t an ustaret sa ar nl y g y d p g g a . “ Th e A i i k as are n es i e j v wro gly d cr b d as N irgran th a upasak as . HI STORICA L SUMMARY 69

" ene day in th e h an ds of Ki n g Asoka f o rthe fault of o ne 1 ; N i rgran th a upasak a who h ad dishon oured the Buddha

‘ m a t a . a m a mm i ge Deeply grieved si il r s crilege co itted

an N i r ran th a u asakaat Paal i utra the n by other g p t p , ki g .

h m “ n i a e h hi bur ed , liv together wit s

an n n b a al ama n : ou ced y roy procl tio th at the reward o f a

’ mw ld Di n a Ou be giv en to a person who c o uld produce the

' ' li ead o f a N i r ran th a th e a ow n er g , with result th t his broth 2 n V taSo k a w as n mn a m I t i n pri ce i fou d o g the victi s . is

’ ' n a ha n A a was m co ceiv ble t t ki g sok ever i plicated i n such i

an a mas D i v v ad n - trocious cri e the ya a a would have n s

a n u m“ r a believe . The tr ditio j st referred to ust be eg rded

as an d a m' ’ spurious b seless for the si ple reason that the

a n n an ma Buddh is owhere represe ted by i ge l n an y

can a i n ASo kan a e ar sculpture which be d ted g . We e

’ a a ma n a i n hi A s n a w re , oreover , th t Ki g sok seve th Pill r

ma m E s a a dict , where he u s up the v rious emsures dopted h ima th e a a n o f dha me x ss by tow rds prop g tio , e pre ly

h rmamh a a had mD a a mr f st tes th t he e ployed his a at as o r

n n a a an d n n dispe si g the roy l f vour to , exercisi g supervisio

B man a n d a n a a a as mn a i J over , the r h s , the Aj vik s the i s , o g ‘ 3 all m n w other sects . Further ore , the ki g else here declares that he gran ted two cave - dwelli n gs to the

i a n , d n n a a Aj vik s whe he ha bee co secr ted twelve ye rs .

’ o n a n am That the Aj i vikas con ti n u ed t e joy cert i ou n t

' ' o f f mMa adha an d retai n ed a d respect ro the people of g hol

' 1 v v a 42 Pund rdh n k di s st Di a ad na . v a a e e a v a e a ad y , p 7 ; a aéasah

' a a aul r h i an i asr ny j i v i kan p ag at t .

a i i h ev ri1 a a mM a a - v e P ad si a h : a ma ah ta i m n a a m De rn p y y Dh p e te b ahuv idh esu a a ta m t i k u v i e sa h at i i me i me i a a a v m s s a e a h h t a h es u n u ah es y pa . . g p k t y p t o a iti ; g F

' h mb a han e s u a i v ik esu i me e i me v i a ata h o h ril ti ti e ev a b j p kat y p a ; ﬁigalil tliesu

' i me v i a ata h h anl ti n ana a a d u i k a i a o e m i ma s s e a me v i e ma e t y p ; t a p k p p , y p t

’ ' ' nl i P i v i si ha ati v i i h ril e t t ma ama e. h a nl m h o h a ti t s a s es e e d mmﬁ . a a ah m t t p t t u t u h t a at

v i a v u rii a m me t su e a a s a es c a a n e u e u . o n e e c v yap t s p sa d s

3 i i i i i n 1 a i n a n a a e . h s a e n s s : Pi da i duv a hi . n a s asav as b si ena , C v I cr pt o ( ) L j y d ( t )

i mn i h k u ha i a a k a i a i a a a ya go a b d n j i v i ehi : ( 2 ) L j n P yadasi n duv dasav as b hi si tena ' a a i i i yani k ub hak hal atikapav atasi d in j v i ke h . 7 0 THE AJIVIKA S

o n the liberality o f the Mauryas eve n after the reig n of Asoka is proved by the thre e cave dedicatio n s i n the

’ un i ma n Das N a ar arath a a g j Hills , de by Ki g , who perh ps succeeded his gran dfather Asoka i n the thro n e o f

ad h n n h as n n as Mag a. No i scriptio bee fou d yet record

i n an a a g gifts to y other sect , p rticul rly to Buddhists f m n e m hi mn o a which ight well expect ro , seei g th t he was the gran dson an d successor o f the greatest

f n a mo . mn Buddhist E peror mI di The presu ptio is that a a n mn a a i was wh tever his f ith y h ve bee , his d

a a n n obsessed with the Aj i vik creed . The Aj i vik i ﬂue ce co n tin ued i n North er n I n dia to the en d of th e Maurya

to mo f Pataﬁ ali a mn rule , the ti e j who is pl ced by oder w scholars i n c i rca 1 50 BC . For e h ave n oticed that ’ mm11 n n u ﬁ ali i n n 0 a S a 1 1 4 Pata . . 5 j his co e t P i i s tr , VI , was n o t co n ten t with calli n g the Mask arina a Maskarina

a a am ma aff a s h im i ply bec use he c rried b boo st bout , but

n a i n n a n ama a we t step further suggesti g th t the e M sk ri

“ h m- n a a a ak armi mr a a a k i ta lso sig iﬁed th t he t ug t krit n ,

” “ ’ ’ t n m f a n m. e . n m a a k r ni , , do t per or ctio s , do t perfor a n n o t h a n i n a ctio s , which he could ve do e dep rture f mna u a o f Pan i ui h ad n o n a ro the origi l s tr , if he perso l

n acquain tan ce with the views of the Maskari as .

h c i r a l st n k l n d aﬁ o c t A D . a m The Mi i ap ( ce ury ) t es so e

o f fa a o f Makk h al i a a n otice the t listic creed Gos l , who is

n as a o n ma n a wrong ly represe ted c te por ry of Mili d 1 - M B . n an n ( e n an der C the I do Bactri ki g of Sagala .

n i n n m The Mili n da accou t is esse ce the sa e as that which

n mafi ﬁ h ala i m f n i Sa a S a is to be ou d the p utt , with this ’ portan t diff ere n ce th at it i n terprets Gosala s doctri n e o f fate

a a to a - mf m o as bei n g co pletely d pted the rigid c ste syste the 2 n S an n a n of n o f a ma . Brah s uch i terpret tio his doctri e f te

1 M i i n a . l d , pp

' ’ ' 1 K usal ak usalan i k amman i n a i suk a adukk a an anl i 5 : N a i I b d p . tth , tth t t , - te i dhal ok e k hat ti a te aral o k a an tv a i na mv a . . e m man ama e i k am ph l p ko , y y p g p pu

a v a b h av i ssan ti etc . kh attiy , H ISTORICAL SUMM AR Y 7 1

mn ma n a as this would see i co p tible with his ge er l theory

f n a n a n a - n o evolutio , te chi g th t eve dew drop is desti ed ma n to attain perfection through tran s igr tio . It would be

n n n an a i teresti g , evertheless , if the histori could pmrove th t the Aj i vika creed fou n d its adhere n ts i n the cos opolitan

o t far mAl asan da i a c t o f S a a a n i y ag l , situ ted fro d p (the

n u ma i n ' Mahan iddesa a A an a isl n d of lex dri ) , e er ted the 1 t a a n n n man . as a i port t port Here I would jus c ll tte tio to two con tro versies i n th e Milin da which have referen ce

o mmn an d a o f i a an d t the co o views pr ctices the Aj vik s the Jainas

( 1 ) the co n troversy as to whether wate r is a li v in g

’ mn aru substan ce k i dak j i v ati

as to m ( 2) the con troversy whether suicide is a cri e

N a attan amatetab b am p

Bha av ati Su a a f to an A v i a com The g tr lso re ers j i y mn u at V ideha mn itti g religious s icide so e ce turies after

’ 1‘ n n ma F n Gosala s death . Whe the Chi ese pilgri Hie

w ff n i 5 h n . D s 96 n a n t A . a visited I di the Ce tury , he di ere t

o f n n a i n a th mo S v t i a n m a sects Norther I di , g who he mn n n D v d ta n m e a t a . m e tio s o ly the followers of a by e Fro this it is n ot clear that the Aj i vikas retain ed a hold at

mon v t n a S a thi n th t ti e a proper . I deed the subseque t history of the Aj i vikas shows th at the Aj i vikas foun d a n d th e n stro ghold outsi e Middle Cou try .

’ n o V r hamih r s R eferri g t a a i a list of religious orders layin g dow n rules o f ordin atio n un der diff eren t con stella 5 n an d an mmr a a n a U a a tio s pl ets , his co e t to tp l s ys th t his

n ma n was as o n a o f n a e u er tio b ed the uthority the Jai

a s i n i a i de a . 55 t a i n t w as n i s n Mah n id s 1 . s i a a i n th e , p D v d s of op o th t l d

n s I du . M i 2 8 i n a 5 . l d p .

bi . 1 9 I 5. d , p

’ H o rn l e s 4 e A en i . 1 . pp d x I , p

V ih a atak a 1 . r jj , XV . 9 ' See e a l mmen a te i n I n n t 9 2 2 8 f A . mU t a a s d. 1 1 xtr ct fro p co t ry , quo d , , p 7. 72 T H E AJIVIKAS

K al ak acar a an d an a n teacher y , subst ti tes his positio by 1 ’ n a a d o f a mra V araha ihi s citatio of ctu l wor s the l tter . list in cludes

1 a a a a . ( ) S ky , the we rer of sc rlet robe

he o n e- aff m 2 i a t an . ( ) Aj vik , st

o r min . 3 B hik su Sa n as ( ) , y

’ V iddh asrav aka th e e r 4 r l b are . ( ) , sku l

a the - 5 a a a . ( ) C r k , wheel be rer

i r n th a th e n a n 6 N r a o e . ( ) g , ked 2

m. V an aSan a (7 y , or her it

3 K al akacar a l i There are two lists of my . The ﬁrst st mmn explain ed by the co e tator co prises

= m k Tav asi a Ta asi a . ( 1 ) p , her it

= k 2 K av al ia K a ali a a . ( ) p , skull be rer

z R attav ada R akta a a o n e a . (3) p t , of sc rlet robe

z E k ada i on e - ff - man E adan di a . (4) nd , st

= ati ( 5) Jai Y .

z (6) Caraa Caraka . i K a an ak a (7 K h av an a s p . The secon d list con sists of

z J al an a v al an a Sa n ik a. (1 ) j , g

’ z k - b h a ta t . a H ara I sv ara w . e t (2) , God orshipper , , Bh

taraka .

z Su a a Su ata t. e . . (3) g y g , , Buddhist

’ ‘ K esav a z K esav ab h ak ta w of K eSav a (4) , orshipper ,

72a a a a a . , Bh g v t

= 1 mr arata o n e a n th e Sui Srut a ( 5) g , dheri g to rule

' t mmsak a i e Mi a . o f . . srut , ,

1 A i i as cai k adan di h k a s mn a Sakyo rak tapatah j v k b i sur b h ar ti a y si j ﬁeyah

kapal i c arak o c ak radh arah N i rgran th o n agn ah k sapan a . i k ah v an yﬁéan ah tapasv . ’ m 9 t al a men a i n I n . d . An t 1 s 28 . mU 1 2 . e a 7 aSee xtr ct fro p Co t ry , , p ' Buhl er s B arab ar an d N agarj un i h ill -cave i n scri ption s of Aéo k a an d Daéa ” 6 . 3 2 J A R S. 9 1 V o l ...... 1 1 , 9 60 . reth a , p Cf _ , , p , XX H I STORICAL SU M MARY 7 3

' mz mhakta m 6 Brah a Brah ab B ah a ( ) , worshipper of r

t. e . Van a a a. , pr sth

= k n d t e K a a a a. N a a N a na a . . (7) gg g , ke , , s p n

R Bh an darkar has n e a a Professor D . . re der d gre t serv ice b y rectifyi n g a fatal error i n the in terpretation o f ’ ma an San ri ists mn Ut al a s p co e t ry , which led such veter sk t as Professors Kern an d Buhler to suppose th at th e Aj i v i

‘ l t h a s B v ta . k as ere W s a a a a . e. a a w the orshipper of N r y n , , g

Bh andark r n o n h But n ow than ks to Prof . a o e doubts t at ’ was n s man n a . a U tpal a e i g just the co tr ry The Aj i vik s a a s f n hi mi n an d the Bhag v ta ur ished with a typ cal i stan ce

a u al ak a a a ur o f whereby he could illustr te p s n , ﬁg e R hetoric used i n characterisin g wh at a word does n o t

n de ote . h an amm Aj i v ik agra ca N arayanaSri tana t a on e as an i a n ot n a wor e. . , to ccept Aj vik is to de ote

’ l f r a a shipper o N a ay n .

a A i k i m Thus we see th t the j i f a or E k adand n for ed a

mn mn a disti n ct ele e t o g the religious sects k n o wn to A h amihi ra a D . b a a n m V ara (circ the cele r ted stro o er

' sa a n o n e n n ma n n wh o i s id to h ve bee of the i e ge s dor i g

n Vik ram th e c r adit a U a n a a ou t of Ki g y of j j i , the c pit l

a a an d f m : of eastern M lw or erly th at of Av an ti i n the H ar aca ita c an . r a n a a De c The s goes to prove th t Ki g H rs ,

Wh os r i n i n the 7th n A D was a a t i s d e e g ce tury . ch r c er e mi n b e e i a n t r th e y cl ct cis popul r religio ", brought toge he diff eren t religious sects an d adheren ts of differe n t schools

mn n “ n in his do i io , where he liste ed to their re spectiv e ' 3 v iew s an an Siddhan tani an d um- a ml s ( v sv ) , the K bh e a ta i n la at the n a of ars i s m k g p ce i terv l twelve ye a odern t n e am insti utio which serv s the s e purpose of brin gin g er th ed ff n m togeth i ere t sects fro the v arious parts of th e

1 1 9 1 2 . 88. E i I d . An t . 2 . a s the ai h n a n , , p rly tory of V s va Sect p . 1 1 6. H , ” ’ 4 i s E a i s n i a 3rd e i i n m . 345. S th rly H tory of I d , d t o , p 3 arita N i r a a Sa a a P ess i i B ar ac n y g e n V . 265 g , r r d t o , III , p 1 0 7 4 T HE AJIVIKAS

s a i n coun try . These sects an d schools i n the H ar acari t

amn cluded o g others

1 M skaris = ari v r ak as as mmn a a s ( ) a p aj the co e t ry c ll th m e

2 Sv eta a as= a s t of J a na s n s as ( ) p t ec the i s , di ti gui hed na d t . e ama a ke , . , Dig b r s (3) Pandus = Bhik sus

4 Bh v t s = th e o f V n t a a a a a e. ( ) g worshippers is u , . , V is

navas ;

5 V ar i s = Brahmac ri s ( ) n a (6) K eSal uﬁcanas (P)

K a il s = mkh as ( 7) p Sa y (8) Jai nas = B uddh i sts (9) L o kayati kas = Carv akas (1 0) Kanadas = V aiSesik aS (1 1 ) Aupan isadas = V edan ti n s ( 1 2) Ai Sv arakaranik as N aiyayikas ( 1 3) K aran dhas = H etu v adi n s

s = mi ﬁ rma stri ti s (1 4) Dha a s S r j a

bdas V ai k ara as ramma an 1 5 Sa a ( ) y n , g ri s ;

n car tras = a n V ai s av as ( 1 6) Pa a divisio of the n .

There are three poin ts about this list which are o f th e

a man greate st historic l i port ce n mma /c r h (a) that the a e s a t 1 s used to den o te t e

n i n n a a S n an a n a th e wa derers ge er l , ig iﬁc t f ct showi g th t

n ot n ma s i Aj i vikas did give up their o adic h bit up t ll the 7th cen tury an d that i n this respe ct they were

n ot a solitary in stan ce

m ‘ a h mn d s as e a rm (b) that t co e t tor uses the te Bud hi t

' mo Ja n a ai nai r b auddh ai an d syn on y f the i (J h)

g n amon o r the s ool s a ( c) th t the list i cludes , g the s , ch ams a a n o f n , ana a . w H i du philosophy K pil , K d , etc , hose e

can be traced -n either i n the texts that are pre - Asok an

n r in a mn a O a al W k s ha c n d at i n d te , the Br h ic or t t a be ed

- in an as pre Pan i .

7 6 TH E A.) I V I K AS

Buddhist observer to draw an y sh arp distin ction betwee n

ma f n as a e t e mSi the . il rly with re ere ce to the p s ge wh re h

mmn a o f H arsacarita n am co e t tor the ide tiﬁes the J a other

ama d histo r1 n i s an a a th the Svet b r with the Bud hist , the to un derstan d either th at hi s suggestio n was based

u n a a or a h ad i n m po he rs y th t he kept view so e parti

a h o m on lar sect of the Buddhist f ith w closely rese bled Ja n c o f D ev adatta h a a . . i the i , g , the sect t t ex sted in ’ m- n d av atthi as a a Fa a n en S , ppe rs fro Hie s ccou t , to the ' h n D n d a nan of 4t . a m o f A . a the ce tury , re t whose pr ctices

' n mH i u n an f i n the Chi ese pilgri e Tsi g oun d to be use at l s r i n a n B n a i n m- of n K arna uv a na E ster e g l the ti e Ki g

han a D ev adatta w n t H arsav ard . The followers of ere o

i n n a n ot a m Buddhists the se se th t they did p y ho age to

a ma a - m n Gota a Buddh , but they ust be s id to h ve bee

' Buddhists i n the sen se th at they sho wed reveren ce to a three previous Buddh s .

A S to the third poin t relatin g to the schools of Hi n du H i udu a t to i philosophy , the orthodox who is t ugh bel eve

n was n m e hi i n a n m a f th t ev rythi g do e for ﬁ ished or by ,

o f n f a a an th e Risis old , lo g be ore the ppe r ce of two power

es1es n n as a n man d l h er mw b u f , k ow J i is Buddhis , ill e sorry to he told that the K autilya Arthasastra is the oldest kn own San skrit text o f which the date can be deﬁn itely

e i n 4th i n 2n d n B an d placed ither the or the ce tury . C, ,

n m mn Sa a Y a an d L a a a which e tio s the khy , the og the ok y t

mn a i n an o f a i s a o g the typic l st ces specul tive ph lo ophy 1 So far as u (an v i k sak i ) . the B ddhist literature i s c on c n M n a- Paii ho x i h er ed , the ilmi d is the oldest te t wh c Sa a Y a i i an d the i ncludes the khy , the og , the N t V i sesika i n the list o f the v arious Scie n ces an d arts

n n an i n 2n d n R C studied by Ki g Me der the ce tury .

1 - 3 in a Paﬂh o . Mil d , p .

' ’ 1 a s R e s th e e s e n 20 1 S i s Ea i s e 1 1 . m B l cord of W t r World , p . ; th rly H tory of

i a 8 e i i n . 32 . I n d , rd d t o , p H ISTO RI CAL SUMM ARY 77 The sub sequen t history o f the Aj i vikasmhas to be built u froma ew a f n i n a p f str y re e re ces to the liter ture

d e i a all n a n a o f a an p gr phic records , i dic ti g process r pid

a o f r e i n a i e dec y thei r lig ous order, which li gered with v r d

n mff n a n a a a fortu e di ere t p rts of I di , p rticul rly i n

f a a i n a o n e e n . th D cca proper . Pro P th k his p per the

s h s mman A a n m j i vika collected so e i port t refere ces fro

t e ama a n a an i n a a h Dig b ra J i works ext t the C n rese 1 ma a a 1 I n 0 6 country , the oldest of the , d ted S k 7 , the

A a re s n as a t n mna n an d i j vik s a repre e ted Buddhis de o i tio , are said to have been en titled to existen ce in the heave n

a e Sa srara- a a i n n a n n n d c ll d ha k lp , co tr disti ctio to the Hi u

n Pari c ra a a n ot a n . t, whose spir tio did re ch beyo d the 2 a - I n an t n to m m. a B r h a world o her work belongi g the s e mma e t i a n a are di s ag , he Aj vik s e titled to the i ut ble st te f mCara ac and a t n is ma P ri a a u h e mb i g dsi il rly fro the y the j s j n r the Car akas are a a as n a I a third wo k , ch r cterised ked ,

i n d th e ri daml i n a E kada n a T re n m while the nd e u erated as ‘ k s ma n n f Pariv ra a a . I n f o h th e two i divisio s the j the ourt , A a n as a n mJ j i vikas re represe ted Buddhist de o in ation sub 5 S ll n on K mi w i n ﬁfth b el o n n 3th hi i g a j , hile the | gi g to the 1

n n m ce tury they are disti guished fro the Buddhists who 6 ee - mf r ma n a . w e t e ters Fro these re ere ces Prof . Pathak

“ isl ed to con clude th at the Aj i vikas were well - k n own to th e Jaina authors of the later Chalu k ya and Y adava

period s as a sect o f Buddhist : Bhikshus who liv ed solely 7 or o n ami chieﬂy K j .

1 I n d . An t 1 9 1 2 . 8 . , , p 8 f . s ’ 1 V ranan di s Acara a a X1 P a m s r 1 2 ri r rah makal a d m i , . 7 a v b ta at u rac arav anai p y y g p, ika ah a a k m sr ra al a t mda a rSan o hit Aji y h s p jj ah.

1” ' ' ’ Tril o kasara e se 545 a a a a ari ni b a a b ah mo ti m- a cuda adonl ti a , v r C r y y p j , p j i va mm i ’ en a o n the Acarasara 1 2 A v k X . 1 7 : a a b auddhab h edam Co t ry , j h appakaui j i ’ b h u. C Padma rab ha T ai i d i - v A a s r a i a 140 0 A D . ami iks f b a kﬁ an uw , p y ( C rc , ) j v l l her u.

B i a mi - s en n a o mea n i s uddh t rgu t f vour f t eati g sai d to b e

' ' a e ati tanl rh m P av i tra s ﬁktrdk ta i derhdu b auddh ar ada anl imb tr p p g t ern . See ’ Ma h n an di s Sra kdcara g a v a . I n d A n t 1 9 2 . 1 , p. 90 . ' 7 8 TH E AJIVIKAS

A few in scription s have bee n fou nd i n Madras Presi

n e n n a o f 1 3th c n t de y belo gi g to the ﬁrst h lf the e ury ,

w a a n o f - tax was m hich record th t ki d poll i posed o n th e 1 A n for m i a a n of s j vik s . The re so s i positio thi tax are

n ta a n a ma a owhere s ted , but the re ctio ry e sure thus dopted by the Hin du r ulers of South In dia was certain ly n o t without its eff ect on the career o f the Aj i vikas probably it ser v ed to check the further progress of the Aj i vika ' mA mmn i a t n a r s ove e t or to co pel the j vik s by ex er l p es ure

mn i n S a an d es to erge their ide tity the hiv ite other ord r

of Hin du ascetics .

Thus the post - Makkhali history of the ' Aj i vikas ran g i n g over twen ty cen turies is to be co n ceived as a e o f mn i n lon g an d in tricat process religious develop e t

mn n o f th e coun try which led ulti ately to the exti ctio

n n a n h as o n a the sect . The foregoi g i vestig tio sh w th t

mn h o mmn mi n t r th e Aj i vika ove e t which co e ced the 7

n a th . me n C a n u . the 8th ce t ry B , so ewhere e r G getic

an d was n n at to a o f an b et valley , co ﬁ ed ﬁrst the tr ct l d

aman d n a a a n to a wee n C p Be res , gr du lly exte ded . ’ h i n a n o f a a a is Sav att i . W thi few ce turies Gos l s de th th

man n mmn at r al ms ove e t crossed y poi ts the ter itori li it

n a a an d Pu dav ardhan a o f the M iddle cou try . G y n were

n i a a i n me man two i port t ce tres of the Aj vik ctivity the ti

mw n Ja na Bh av ati a At a o f King Asok . the ti e he the i g

mn n was d ff e the Sutra was co piled their i ﬂue ce i us d over

n a f ma f n o whole of Northern I di ro the B y o Be gal t the a a a u Gulf of Cutch . Tow rds the close of the M ury r le

n Sa a a i n n a am the Bactria city of g l the Pu j b bec e a

mn th me n m a A an cen tre o f liber l ove e ts , while ki gdo of v ti

i n the Deccan i n its earlier territorial exten sion lon g

man n i a ro a- 1 ma n an re i ed i port t sce e of the Aj vik p p

a n o f a a a sa to gan d . The ce tre gr vity shifted fter H r

’ 1 n i an n s i i n s . . 88 89 9 2 an d 1 08. C . I nd. H ul tz sh s South I d I cr pt o , Vol I , pp , , f

1 9 1 2 . 288. Ant . , , p . HI STORICAL SU MM AR Y 7 9

‘ ‘ th e an a . i n the ana Decc proper , where , especi lly C rese

en n man o f un n cou try , they cou tered y reverses fort e till they ﬁ n ally di sappe ared i n the fourtee n th ce n tury of the

f t a n r an e . o mm Ch isti ra The pathetic story al re t e t of the Aj i vikas an d other ascetics i n R adh a by its rude

n a a n ot n ma e i h bit n ts n eed be recou ted . Si il r experien c s

mo f n a h of the her its the Va prastha order i n o t er n on A ryan tracts are recorded i n the A ranyakanda

the R ma a an d a a a a a of y n sever l stories of the Jat k .

n a a u a m This tur lly s ggests ost fruitful en quiry as to the part they played i n the an n als o f Aryan

n a n an d a a n o f A an d colo is tio prop g tio ry culture, followe

n o n - n a n an d m A a everywhere by ry re ctio , odiﬁed by the

a - an d n a n a a a a r ce cult tio l ch r cteristics which it bsorbed .

M r i n a n o n o f o s akkhali o eover, c rryi g the study the p hrM

i a an an n b ut him history of the Aj vik s , the histori c ot set self to an alyse the causes o f the declin e of the Aj i vika

a an d a n a an n an n f ith , it is cert i th t such e quiry c ot be

md mn of a un dertake n apart fro the evelop e t v rious reli

mmn s an d n gion s ove e t schools of philosophy which we t to

mn f s ialit mo e ec m i a rob the Aj vik ove e t its p y. The si ul

a n n d m tan eous processes of b sorptio a assi ilation which

ma n a fo r a a n a a o f see so l rgely ccou t ble , the dis ppe r ce the

a n n o f far- a n m an Aj ivik s i volve two questio s re chi g i port ce , which are

1 mn ( ) Where are the Aj i vikas who ai tain ed their e n amn a f xiste ce o g the riv l sects up till the ourtee nth

D i f n ot a n u A . . t ? ce t ry , l er

2 i v a mn ( ) Is t th at the Aj i ik syste dwi dled in to i n signi

ﬁcan ce n n m without e richi g the syste s which supplan ted an d s mn upple e ted it

n a it a ma e n s an d Fi lly, if be d itt d th t truth ever die

a a h ad a n mf n i a or an th t the Aj vik s disti ct ess ge I di peoples, the history of the Aj i vikas can n ot be con cluded without a

n al n o n th e of n an hi t n or ge er reﬂectio course I di s ory, ‘ 80 TH E AJI VI KAS can the historian disch arge his true fu n ction as historian

mn n a e of as i n the without deter i i g the pl c Aj i vik

mn an as en a s a o g er l che e of I di history wh le .